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Bhikkhu Pesala is an English monk ordained in 1979 by Venerable Mahs Saydaw of Burma while the Venerable Saydaw was on a mission to the United Kingdom to teach Vipassan Meditation. Bhikkhu Pesala has visited Burma four times to train in Mahs Saydaws Vipassan method. After returning to the UK in 1985 he worked closely with Venerable Hammalawa Saddhtissa, helping to prepare a number of publications including: A Buddhists Manual Abhidhammatthvibhvin-k Pali Literature of South-East Asia and Facets of Buddhism. Venerable Saddhtissa urged Bhikkhu Pesala to prepare this abridgement of the Milinda Paha. It was first published as a paperback in 1990. A hardback edition was published in 1991 by Motilal Banarsidas, who published a revised edition in 1998. This pocket edition was first published in 2000. In 1995, Bhikkhu Pesala founded the Association for Insight Meditation to promote the Venerable Mahs Saydaws teaching and meditation method. A list of books published by the Association can be found at the back of this edition.
The Milinda Paha is, with good reason, a famous work of Buddhist literature, probably compiled in the first century B.C. It presents Buddhist doctrine in a very attractive and memorable form as a dialogue between a Bactrian Greek king, Milinda, who plays the Devils Advocate and a Buddhist sage, Ngasena. The topics covered include most of those questions commonly asked by Westerners such as If there is no soul, what is it that is reborn? and If there is no soul, who is talking to you now? This abridgement provides a concise presentation of this masterpiece of Buddhist literature. The introduction outlines the historical background against which the dialogues took place, indicating the meeting of two great culturesthat of ancient Greece and the Buddhism of the Indus valley, which was a legacy of the great Emperor Asoka. It is hoped that the adequate footnotes references and index will provide readers with an incentive to read further from the translations of the Pi texts.
BHIKKHU PESALA
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object, hears a sound, smells an odour, tastes a savour, feels a touch or knows an idea; it is by consciousness that he knows it. 13. What is the characteristic mark of initial application? Fixing, O king. Give me an illustration. As a carpenter fixes an accurately cut tenon into a mortice, thus fixing is the characteristic of initial application. 14. What is the characteristic mark of sustained application? Examining again and again. Give me an illustration. Like the striking of a gong is initial application; like the reverberation is sustained application. 15. Is it possible to separate these conditions; saying, This is contact, this feeling, this perception, this intention, this consciousness, this initial application, and this sustained application? No, great king, this cannot be done. If one were to prepare a soup containing curds, salt, ginger, cumin seeds and pepper, one could not take out the flavour of the curds and show it saying, This is the flavour of the curds or take out the flavour of the salt and say, This is the flavour of the salt, yet each flavour would be distinctly present by its characteristic sign. 16. Then the elder said, Is salt, O king, recognisable by the eye? Yes, your reverence, it is. Be careful, O king, what you say. Then it is recognisable by the tongue. Yes, that is right. But, Ngasena, is it only by the tongue that every kind of salt is recognisable? Yes, every kind. Then why do bullocks bring whole cartloads of it? It is impossible to bring salt by itself. For example, salt also has mass but it is impossible to weigh salt, one can only weigh the mass. You are dexterous, Ngasena, in argument.
THE
Edited by
BHIKKHU PESALA
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No, venerable sir. Then, O king, the living principle within cannot make use of whichever sense it pleases as you suggested. It is, O king, by reason of the eye and forms that sight and those other conditions arise, namely; contact, feeling, perception, intention, one-pointedness, vitality and attention. Each arises simultaneously with its cause and herein The one who knows cannot be found. 7. Does mind-consciousness arise wherever eye-consciousness arises? Yes, O king, where the one is there the other is. Which arises first? First eye-consciousness then mind-consciousness. Does eye-consciousness issue a command to mind-consciousness or vice versa? No, there is no communication between them. Then why is it, Ngasena, that mind-consciousness arises wherever there is eye-consciousness? Because, O king, there is a tendency, an opening, a habit and an association. Give me an illustration. If a kings border town had a strong wall and only one gateway and a man wanted to leave the town, which way would he go? Through the gateway. And if another man left, which way would he go? Through the same gateway. But does the first man issue a command to the second saying, Go out the same way as I do, or does the second man tell the first, I will go out the same way as you do? No venerable sir, there is no communication between them. In the same way mind-consciousness arises wherever there is eye-consciousness but there is no communication between them. 8. Where there is mind-consciousness, Ngasena, is there always contact and feeling?
FOREWORD
by the Late Ven. Dr. Hammalawa Saddhtissa The Milinda Paha is a Pali book written in about the 1st century B.C. King Milinda, a Bactrian king who ruled the northeast of India, met a learned monk called Ngasena and the king put a number of questions on the philosophy, psychology, and ethics of Buddhism. I presume this debate was conducted in the Bactrian Greek language, but was later translated into Pali and Sanskrit. This well-known Pali book called Milinda Paha or Questions of King Milinda has twice been translated into English: in 1890, and in 1969. Both translations are literary and, in many places literal, therefore they were mainly confined to scholars. This present work is, however, not a literal but a free rendering making an abridgement and aimed at the reader who prefers to take a short cut rather than the long way, notwithstanding that the latter may be very beautiful. The framework remains the same as the original, but in many cases the number of similes used to make a point has been reduced. The author, Bhikkhu Pesala, is a Buddhist monk, who had training in Burma and Thailand, whose knowledge of Pali has enabled him to check areas of ambiguous translation to compile this concise and readable work in elegant, modern English, while his knowledge of Buddhism has enabled him to clarify some obscure ideas. This book will certainly serve its intended aim by its uncomplicated presentation of the original work.
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First Hardback Edition Motilal Banarsidass Delhi, 1991 Revised 1998 First Pocket Edition May 2000 Bhikkhu Pesala
All rights reserved The hardback edition is available from:
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Yes, where there is mind-consciousness there is contact and feeling. And also perception, intention, initial application and sustained application. What is the characteristic mark of contact? Touching. Give me an illustration. As when two rams butt together; the eye is like one ram, visible object is like the other and the butting together of the two is contact. 9. What is the characteristic mark of feeling? The being experienced, O king, and enjoyed. Give me an illustration. As a man, who has been of service to a king and has been granted an official post, afterwards enjoys the benefits of being in office. 10. What is the characteristic mark of perception? Recognising, 1 O king, of blueness, yellowness or redness. Give me an illustration. It is as the kings treasurer recognises the kings goods on seeing their colour and shape. 11. What is the characteristic mark of intention? Conceiving, O king, and preparing. Give me an illustration. As a man having prepared poison and having drunk it would suffer pain, so one having thought out some evil deed and having done it, afterwards has to suffer in hell. 12. What is the characteristic mark of consciousness? Knowing, O king. Give me an illustration. As a watchman in the city square would know someone was coming, whichever direction he came from; so, when a man sees an
Sa, via and pa can be compared respectively to a child, a man and a money-changer who see a gold coin. The child knows it is round and bright but that is all. The man knows that it has a value too. The moneychanger knows everything about it. See Vism. 437.
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The 1998 edition is better designed than the 1991 edition, but essentially the same.
EDITORS PREFACE
This new pocket-sized edition of The Debate of King Milinda has been designed for economy and convenience. I started work on the first edition of The Debate of King Milindain 1988 at the instigation of Ven. Dr. Hammalawa Saddhtissa. A Sri Lankan supporter, Indrajit Samaranayake, gave me the keys to his house, and I typed the first draft on his computer while he and his wife were at work. In 1990 I brought out the first paperback edition of 500 copies for free distribution. Motilal Banarsidass reprinted this first edition as a hardback in 1991, and in 1998 they printed a revised edition. My original intention in abridging Rhys Davids translation was to make this important work of Buddhist literature accessible to as many people as possible, but it is still not widely available. Therefore, I have produced this pocket edition. I apologize for the small print, but since this is a reference book rather than a novel to be read at one stretch, I hope that most readers will appreciate the advantage of its small size. The Glossary and Quotations have been removed to save space, but the index has been retained and updated to match the new page numbers. Please let me know if you find any errors, so that I can correct them in later editions. The Milinda Paha is ideally suited for people educated in the West. Most questions that sceptical westerners ask me are answered in its pages. The method of reasoned inquiry is the one advised by the Buddha himself in the Discourse to the Klmas. However, one should keep an open mind. Ignorance of the Dhamma is the main reason that we have taken rebirth. The truth is concealed from unenlightened minds: to gain insight and right understanding we need to practise insight meditation, which is the only way to win liberation from the cycle of suffering. Bhikkhu Pesala August, 2001 iv
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However, that which has not been comes into existence, and as soon as it has arisen it disappears again. With reference to that the ultimate beginning can be known. 4. Are there any formations that are produced? Certainly, O king. Where there is an eye and also forms there is sight; where there is sight there is contact; where there is contact there is feeling; where there is feeling there is craving; where there is craving there is attachment; where there is attachment there is becoming; where there is becoming there is birth, old age, death, grief, lamentation, pain, sorrow and despair. However, where the eye and forms are not, sight is not; contact is not, feeling is not, craving is not, attachment is not, becoming is not; and where there is no becoming there is no birth, old age, death, grief, pain, sorrow or despair. 5. Are there any formations that are not produced? There are not, O king, for it is just by a process of becoming that they are produced. Give me an illustration. Was this house where you are sitting produced by a process of becoming? There is nothing here that was not. This wood was in the forest and this clay was in the ground and it was through the effort of men and women that this house came to exist. Just so, O king there are no formations that are not produced. 6. Is there, Ngasena, such a thing as The one who knows (vedag)? 1 What is this thing? The living principle within that sees, hears, tastes, smells, feels and discerns things; just as we, sitting here, can look out of any window we wish to. If, O king, the living principle within can see, hear, taste, smell and feel things like you say, can it not also see forms through the ear and so on?
Elsewhere vedag is used as an epithet of the Buddha meaning One attained to knowledge.
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CONTENTS
Foreword by Hammalawa Saddhtissa ................................. iii Editors Preface ..................................................................... iv Abbreviations ........................................................................ ix Milinda's India ....................................................................... x Introduction .......................................................................... xi The Rise of the Magadha Kingdom .............................. xiii The Rise of the Bactrian Kingdom ................................ xv Comparison with the Chinese Text ............................. xvii The Arrangement of the Pali Book .............................. xix
TIME
1. What is the root, Ngasena, of past, present and future time? Ignorance. By ignorance are conditioned formations; by formations, relinking consciousness; by consciousness, mind and matter; by mind and matter, the six sense bases; by the six sense bases, contact; by contact, feeling; by feeling, craving; by craving, attachment; by attachment, becoming; by becoming, birth; by birth are conditioned old age, death, grief, lamentation, pain, sorrow and despair. 2. You say that the ultimate beginning of things is not apparent. Give me an illustration. The Blessed One said, By reason of the sense bases and the sense objects there arises contact; by reason of contact, feeling; by reason of feeling, craving; and by reason of craving, action (kamma). Then, from action, sense bases are once more produced. Now could there be any end to this series? No. Just so, O king, the ultimate beginning of things cannot be comprehended.1 3. Is the ultimate beginning of everything unknown. Partly so and partly not. Then which so and which not? Whatever condition preceded this birth, that is to us as if it had not been. In reference to that, the ultimate beginning is not known.
To search for the origins of life in Super Novae or in DNA is to search in vain for the root cause lies in the mind. The Buddha said: For countless births I wandered in sasra, Seeking, but not finding the builder of this house. Painful is repeated birth! Housebuilder you are seen! You shall build no house again! All your rafters [defilements] are broken! Your ridge-pole [ignorance] is shattered! My mind has gone to nibbna. Achieved is the end of craving. Dhp. vv153-4.
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CHAPTER ONE
The Soul ................................................................................. 3
CHAPTER TWO
Rebirth ................................................................................. 12
CHAPTER THREE
The Beginning of Time ........................................................ 16
CHAPTER FOUR
Sense Bases ......................................................................... 21
CHAPTER FIVE
The Buddha ......................................................................... 24
CHAPTER SIX
Attachment ........................................................................... 27
CHAPTER SEVEN
Memory ................................................................................ 31
CHAPTER EIGHT
The Solving of Dilemmas .................................................... 1. On Honours Paid to the Buddha .............................. 2. The Omniscience of the Buddha .............................. 3. Devadattas Ordination ............................................. 4. Causes of Earthquakes .............................................. v 37 38 40 42 43
16
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Contents
vii 73 73 74 75 76 76 77 78 78 79 80 81 82 83 83 84 86 87 87 88 89 89 90 91 91 92 92 93 93 94 95 96 98 98
What do you think, O king? If a man were to hold in one hand a hot iron ball and in the other a ball of ice, would they both hurt him? Indeed they would. Then your hypothesis must be wrong. If they are not both hot but the heat hurts, and they are not both cold but the cold hurts then the pain does not come from the heat or the cold. I am not able to argue with you. Please explain the matter. Then the elder taught the king the Abhidhamma: There are six pleasures connected with the world and six of renunciation; six worldly sorrows and six of renunciation; and six neutral feelings in each case, altogether thirty-six. Then there are thirty-six feelings in the past, present and future so altogether there are one hundred and eight feelings. 6. What is it, Ngasena, that is reborn? Mind and matter. Is it this very mind and matter that is reborn? No, it is not, but by this mind and matter deeds are done and because of those deeds another mind and matter is reborn; but that mind and matter is not thereby released from the results of its previous deeds. Give me an illustration. It is like a fire that a man might kindle and, having warmed himself, he might leave it burning and go away. Then if that fire were to set light to another mans field and the owner were to seize him and accuse him before the king, and he were to say, Your majesty, I did not set this mans field on fire. The fire that I left burning was different to that which burnt his field. I am not guilty. Would he deserve punishment? Indeed, yes, because whatever he might say the latter fire resulted from the former one. Just so, O king, by this mind and matter deeds are done and because of those deeds another mind and matter is reborn; but that
CHAPTER TWELVE
41. On Dwelling Places ................................................. 42. Restraint of the Stomach .......................................... 43. The Best of Men ...................................................... 44. The Ancient Path ..................................................... 45. The Bodhisattas Weakness ..................................... 46. Respect for the Robe ............................................... 47. The Merit of the Potter ............................................ 48. King or Brahman? .................................................... 49. Right Livelihood ...................................................... 50. The Reluctance of the Buddha ................................ 51. The Buddhas Teachers ...........................................
CHAPTER 13
52. Two Buddhas Cannot Exist Together ...................... 53. Gifts to the Order .................................................... 54. The Advantages of a Recluses Life ......................... 55. The Practice of Austerities ....................................... 56. Reverting to Laylife .................................................. 57. The Mastery of the Arahants .................................... 58. Heinous Crimes ....................................................... 59. The Unvirtuous ........................................................ 60. Is Water Alive? .........................................................
CHAPTER 14
61. Be Without Impediments ........................................ 62. The Lay Arahant ...................................................... 63. The Offences of Arahants ........................................ 64. What is Not Found in the World ............................. 65. The Uncaused .......................................................... 66. Modes of Production ............................................... 67. Demons ................................................................... 68. Laying Down of Rules for Monks ............................ 69. The Heat of the Sun ................................................. 70. The Winter Sun ........................................................
CHAPTER 15
71. The Gift of Vessantara ............................................. 72. Austerities ................................................................ 73. The Power of Evil .................................................... 74. Sharing of Merit .......................................................
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Contents 5. Asseveration of Truth ................................................. 44 6. The Dilemma Regarding Conception ........................ 45 7. The Duration of the Religion ..................................... 46 8. Purity of the Buddha .................................................. 47 9. Perfection of the Buddha ........................................... 48 10. Equanimity of the Buddha ....................................... 49 11. The Minor and Lesser Precepts ................................ 12. The Esoteric Teaching .............................................. 13. The Fear of Death .................................................... 14. Protection from Death .............................................. 15. The Power of Mra ................................................... 16. Knowledge of Wrong Doing .................................... 17. The Buddha Is Not Possessive ................................. 18. The Unity of the Order ............................................ 50 51 51 52 53 54 55 56
Rebirth
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mind and matter is not thereby released from the results of its previous deeds. 7. Will you, Ngasena, be reborn? What is the use of asking that question again? Have I not already told you that if I die with attachment in my mind I shall be reborn, if not I shall not. 8. You were explaining just now about mind and matter. Therein what is mind and what is matter? Whatever is gross is materiality, whatever is subtle and mind or mental-states is mentality. Why are they not born separately? These conditions are related like the yolk of an egg and its shell, they always arise together and thus they have been related through time immemorial.1 9. Ngasena, when you say, Time immemorial, what does time mean? Is there any such thing? Time means past, present and future. There are some for whom time exists and some for whom it doesnt. Where there are beings who will be reborn, for them time exists; where there are beings who will not be reborn, for them time does not exist. Well put Ngasena, you are clever in reply.
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CHAPTER NINE
CHAPTER TEN
19. Dhamma is Best ....................................................... 57 20. The Compassion of the Buddha .............................. 57 21. The Modesty of the Buddha .................................... 59 22. The Perfect Speech of the Buddha .......................... 60 23. The Talking Tree ...................................................... 60 24. The Last Meal ........................................................... 61 25. Adoration of Relics ................................................... 62 26. The Buddhas Foot is Injured .................................. 62 27. The True Recluse ..................................................... 63 28. The Boasting of the Buddha .................................... 63 29. Who Deserves Punishment? ..................................... 64 30. Dismissal of the Order ............................................. 64 31. The Murder of Moggallna ....................................... 32. Secrecy of the Vinaya ............................................... 33. Intentional Lying ...................................................... 34. Investigations of the Bodhisatta ............................... 35. On Suicide ................................................................ 36. Protection by Loving-kindness ................................ 37. Why Did Devadatta Prosper? ................................... 38. The Weakness of Women ........................................ 39. nandas Courage .................................................... 40. The Buddhas Change of Heart ................................ 66 66 67 68 69 69 70 71 72 72
CHAPTER ELEVEN
Rhys Davids and Miss Horner, using the Sinhalese text, both read this sentence as: evameta dghamaddhna sabhvita, which Miss Horner translates, Thus is produced this long (sasric) time. However, the Burmese text has: sandhvita, and so I have translated accordingly.
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Contents 75. Dreams ................................................................... 101 76. Premature Death .................................................... 102 77. Miracles at Shrines of Arahants .............................. 102 78. Can Everyone Understand the Dhamma? .............. 103 79. The Bliss of Nibbna .............................................. 104 80. Description of Nibbna .......................................... 104 81. The Realisation of Nibbna .................................... 106 82. Where is Nibbna? ................................................. 107 1. A Question Solved by Inference .................................... 109 2. The Ascetic Practices ...................................................... 114
Rebirth
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CHAPTER 16 CHAPTER 17
From the moment when knowledge arises, delusion passes away. As when the light comes, darkness disappears. But then what has become of his wisdom? When wisdom has accomplished its task then it disappears; but his understanding of impermanence, unsatisfactoriness and soullessness does not disappear. Give me an illustration. As a man who wants to write a letter at night would have a lamp lit and then write the letter. Then he would put out the lamp, but though the lamp had been put out the letter would remain. 4. Does he who will not be reborn feel any painful feeling? He may feel physical pain, O king, but not mental pain. If he feels painful feelings then why doesnt he just die and attain the extinction of grasping, and put an end to suffering? The arahant has no fondness for or aversion to life. He does not shake down the unripe fruit but awaits the time of its maturity. For this was said by Venerable Sriputta, the Buddhas chief disciple: It is not death, nor life I cherish; As the hireling his wage, so I bide my time. It is not death nor life I long for, Mindful and clearly comprehending, I bide my time. 1 5. Is a pleasant feeling wholesome, unwholesome or neutral? It may be any one of the three. But surely, venerable sir, if wholesome conditions are not painful and painful ones are not wholesome, then there can be no wholesome condition that is at the same time painful. 2
Thag. 1002, 1003. Wholesome deeds are not painful in result but we may find them hard to do because of our attachment and aversion. It is the defilements that cause us to suffer, not the good deeds. Unwholesome deeds are painful in result but we may enjoy doing them due to delusion. When the result comes we have to suffer.
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The Similes ................................................................... 1. The Donkey ............................................................. 2. The Cockerel ............................................................ 4. The Female Panther ................................................. 7. The Bamboo ............................................................ 10. The Monkey ........................................................... 12. The Lotus ............................................................... 20. The Ocean .............................................................. 21. The Earth ................................................................ 22. Water ...................................................................... 27. The Moon ............................................................... 30. The Universal Monarch .......................................... 35. The Mongoose ....................................................... 40. The Elephant .......................................................... 46. The Indian Crane ................................................... 47. The Bat ................................................................... 48. The Leech ............................................................... 50. The Rock Snake ..................................................... 60. The Carpenter ........................................................ 61. The Waterpot ......................................................... Bibliography ....................................................................... Index ..................................................................................
118 118 118 119 119 119 119 120 120 121 121 121 122 122 122 122 123 123 123 124 125 127
ABBREVIATIONS
Pali text Aguttara Nikya Apadna Atthaslin Buddhavasa Cariypiaka Dgha Nikya Dhammapada Dhammasagani English Translation Gradual Sayings Commentary on * The Expositor The Book of the Discipline Chronicle of the Buddhas Basket of conduct Dialogues of the Buddha Dhammapada Buddhist Psychological Ethics Dialogues of the Buddha Dictionary of Pali Proper Names Gradual Sayings Manual of a Mystic Jtaka Kindred Sayings Points of Controversy Middle Length Sayings Chronicle of Ceylon Questions of King Milinda (R.D.) Milindas Questions (Horner) Middle Length Sayings Milindas Questions Pali-English Dictionary Path of Purification Pali Text Society Path of Discrimination Points of Controversy Designation of Human Types Questions of King Milinda Kindred Sayings The Group of Discourses Discourse Elders Verses Elders Verses Verses of Uplift Book of Analysis Book of the Discipline Path of Purification Stories of the Mansions
Itivuttaka Jtaka Khuddaka Nikya Kathvatthu Majjhima Nikya Mahvasa Milinda Paha
Miln. Milinda ika MLS. MQ. PED. Ppn. PTS. Ps. Paisambhidmagga Pts.Contr. Pug. Puggalapaatti QKM. S. Sayutta Nikya Sn. Sutta Nipta Sta. Sutta Thag. Theragth Thg. Thergth Ud. Udna Vbh. Vibhaga Vin. Vinayapiaka Vism. Visuddhimagga Vv. Vimnavatthu
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INTRODUCTION
The Milinda Paha is an ancient and much venerated book of the Buddhists, indeed regarded so highly as to be included by the Burmese in the Pali Canon. In the Pali book it says that the conversations between King Milinda and Ngasena took place five hundred years after the Parinibbna of the Buddha. Mr T.W. Rhys Davids, the most able translator of the Pali texts, regarded the Milinda Paha very highly. He said, I venture to think that the Questions of King Milinda is undoubtedly the masterpiece of Indian prose; and indeed the best book of its class, from a literary point of view, that had been produced in any country. 1 The style of the Milinda Paha is very much like a Platonic dialogue, Ngasena playing the part of Socrates and winning over King Milinda to the Buddhist view point by his sound reasoning and his fitting similes. The author is not known but it is almost certain that he lived in the far northwest of India or in the Punjab, since he mentions no place in the interior of India south of the Ganges. 1 This is supported by what is definitely known about King Menander, a Bactrian king identified with Milinda. Much more is known about King Menander. Many of his coins have been found over a wide area of northern India, as far west as Kabul, as far east as Mathura and as far north as Kashmir. The portrait is sometimes of a young man and other times that of a very old man. Plutarch says, Menander was a king noted for justice who enjoyed such popularity with his subjects that upon his death, which took place in camp, diverse cities contended for the possession of his ashes. The dispute was settled by the representatives of the different cities agreeing to divide the relics, and then erecting separate monuments to his memory. The recent publication of the Mir Zakah treasure confirms the rule of Menander in Ghazni and adjoining areas of the Kabul valley
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12. What, Ngasena, is the characteristic mark of mindfulness? Noting and keeping in mind. As mindfulness springs up in the mind of the recluse, he repeatedly notes the wholesome and unwholesome, blameless and blameworthy, insignificant and important, dark and light qualities and those that resemble them thinking, These are the four foundations of mindfulness, these the four right efforts, these the four bases of success, these the five controlling faculties, these the five moral powers, these the seven factors of enlightenment, these are the eight factors of the noble path, this is serenity, this insight, this vision and this freedom. Thus does he cultivate those qualities that are desirable and shun those that should be avoided. Give me an illustration. It is like a kings treasurer who reminds his master of the size of the army and the amount of wealth in his treasury. How is keeping in mind a mark of mindfulness? As mindfulness springs up in the mind, he searches out the categories of good qualities and their opposites thinking, Such and such qualities are beneficial and such are harmful. Thus does he make what is unwholesome in himself disappear and maintain what is good. Give me an illustration. It is like the Prime Minister of the king who advises him on the right course of action. And this was said by the Blessed One: Mindfulness, I declare, O monks, is helpful everywhere.1 13. What, Ngasena, is the characteristic mark of concentration? Leading, O king, for all good qualities have concentration as their chief; they incline to it, lead up towards it. Give me an illustration.
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S. v. 115
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The Soul
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MILINDAS INDIA
As the rafters of a house incline and lead up to the ridge-pole and the ridge-pole is the highest point of the roof. So too all good qualities incline and lead up to concentration. And this was said by the Blessed One: Monks, develop concentration, a monk who is concentrated sees things as they really are. 1 14. What, Ngasena, is the characteristic mark of wisdom? Illuminating,2 O king. When wisdom springs up in the mind it dispels the darkness of ignorance, causes the radiance of vision to arise, makes the light of knowledge shine forth and makes the noble truths plain. Thus does the meditator perceive with the clearest wisdom, the impermanence, unsatisfactoriness and soullessness of all formations. Give me an illustration. It is like a lamp, O king, which in a dark room would illuminate it and make the objects there plainly visible. 15. These qualities that are so different, Ngasena, do they bring about one and the same result? They do, the destruction of the defilements of the mind, just as the various parts of an army such as elephants, cavalry, war chariots and archers bring about one result the conquest of the opposing army. Well put Ngasena, you are clever in reply.
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S. iii. 13, v. 414; cf. Asl.162. As well as cutting off already given above.
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The Soul
in the north (there are 521 coins of Menander in that treasure). The discovery of an Attic Tetradrachm of Menander sets speculation at rest; he must have ruled over the Kabul region. In the north he occupied Hazara and the Swat valley.1 So Menander was one of the most important of those Greek kings who continued in Bactria the dominion founded by Alexander the Great. He probably reigned from about 150 to 110 B.C. (thus dating his conversations not much more than 400 years after the Parinibbna of the Buddha). Strabo, draws attention in passing to the remarkable way in which the kingdom of Bactria expanded beyond its original limits, and he mentions incidentally that the kings chiefly responsible were Demetrius and Menander ... But Menander left a far deeper mark on the tradition of India than did Demetrius. 2 Menander annexed the Indus delta, the peninsula of Surastra (Kathiavar), occupied Mathura on the Jumna, besieged Madyamika (Nagari near Chitor) and Saketam in southern Oudh, and threatened the capital, Paliputta. But the invasion was repulsed and Menander was forced to return to his own country.3 Since the Bactrians later became Buddhists there can be little doubt that King Menander is indeed the King Milinda referred to in the book. However, the conversations may be just a literary device the author used to add interest. His primary aim is to clarify Buddhist doctrine and to refute the wrong views promulgated by various opponents of Buddhism. The introductory story in the Milinda Paha concerning Ngasenas upbringing is almost identical to the story of the young Moggaliputta Tissa, which is told in the Mahvasa, the Ceylon Chronicles. Moggaliputta Tissa Thera lived about a hundred years before Menander and is mentioned twice in the text [Miln. pp 3,71] so it is probably his story that is the older of the two. However, the Mahvasa was written much later, by Mahnma at the beginning
1
10. What is the characteristic mark of confidence? Clarification and inspiration. As confidence springs up in the mind it breaks through the veil of the five hindrances and the mind becomes clear, serene and undisturbed; thus confidence clarifies. Inspiration is the mark when the meditator, perceiving how the minds of others have been set free, aspires to the attainment of what he has not yet reached, to the experience of what he has not yet felt and the realisation of what he has not yet understood. For this was said by the Blessed One: By confidence he crosses over the flood, By vigilance the sea of life, By steadfastness all grief he stills, By wisdom he is purified. 1 11. What, venerable sir, is the characteristic mark of energy? Reinforcing, O king, so that those good qualities, which it supports, do not fall away. Give me an illustration. Just as, O king, when his army has been broken up by a larger one the king would call to mind every possible ally to reinforce his army and break up the large army. Thus reinforcing is the mark of energy. For this was said by the Blessed One: The energetic noble disciple, O monks, Puts away unwholesomeness and cultivates good, Shuns the blameworthy and develops the blameless, And thus does he keep his mind pure.2
A.K. Narain, The Indo-Greeks. Cambridge History of India, Vol. I. P.446 3 V.A. Smith, The Early History of India.
2
1 2
Introduction
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9. What, Ngasena, is the characteristic mark of virtue? Supporting, O king, for it is the basis of all good qualities: the five controlling faculties1 and the five moral powers,1 the seven factors of enlightenment2 the eight factors of the noble path,3 the four foundations of mindfulness4 the four right efforts,5 the four bases of success,6 the four absorptions,7 the eight freedoms,8 the four modes of concentration9 and the eight great attainments.10 Each of these has virtue as its support and in him who builds on it as the foundation all these good conditions will not decrease. Give me an illustration. Just, O king, as all forms of animal and plant life flourish with the earth as their support, so does the recluse, with virtue as the support, develop the five controlling faculties and so on. 11 And this was said by the Blessed One: When a wise man, established well in virtue, Develops concentration and understanding, Then as a bhikkhu, ardent and sagacious, He succeeds in disentangling this tangle. 12
Confidence, energy, mindfulness, concentration, and wisdom Mindfulness, investigation, energy, joy, tranquillity, concentration, and equanimity. 3 Right view, ~thought, ~speech, ~action, ~livelihood, ~effort, ~mindfulness, and ~concentration. 4 Mindfulness of the body, feelings, thoughts, and mind-objects. 5 Effort to prevent and remove unwholesome states and to develop and maintain wholesome states. 6 Eagerness, energy, tenacity, wisdom. 7 Four stages of one-pointedness or jhna. 8 Eight stages of release of the mind by intense concentration. 9 Meditations on love, compassion, sympathetic-joy, and equanimity. 10 Four formless jhnas and four form jhnas. 11 Cf S. v. 45. 12 S. i. 13, 165, Vism. (opening verse).
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of the 6th century A.D., so the story could have been borrowed by Mahnma from the Milinda Paha, which was by then a venerable book edited by Buddhaghosa. (In the Milinda ika, a commentary on the Milinda Paha, it is stated that several verses of prologue and epilogue in the Milinda Paha were composed by Buddhaghosa). From the supposed conversation that Milinda has with Praa Kassapa, Makkhali Gosala and other ascetics1 it is obvious that this introductory story was fabricated by the author since these ascetics were contemporaries of the Buddha. The story is based on the Smaa Phala Sutta of the Dgha Nikya. One point of difference is noteworthy: in the Smaa Phala Sutta, 2 Prince Ajtasattu goes to see the Buddha but is unable to recognise him; whereas in the introduction to the Milinda Paha, King Milinda says of Ngasena, There is no need to point him out to me, thus showing his great superiority to Prince Ajtasattu.
Introduction
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Thinking, This monk is a great scholar, he is quite able to discuss things with me, the king instructed his minister, Devamantiya, to invite him to the palace with a large company of monks and went away muttering, Ngasena, Ngasena. 4. So, Devamantiya, Anantakya and Mankura went to Ngasenas hermitage to accompany the monks to the palace. As they were walking along together Anantakya said to Ngasena, When, your reverence, I say, Ngasena what is that Ngasena? What do you think that Ngasena is? The soul, the inner breath, which comes and goes. But if that breath, having gone out, should not return would that man still be alive? Certainly not. And when those trumpeters and the like have blown their trumpets does their breath return to them? No venerable sir, it doesnt. Then why dont they die? I am not capable of arguing with you sir, pray tell me how it is. There is no soul in the breath. These inhalations and exhalations are merely constituent powers of the bodily frame. Then the elder1 talked to him on the Abhidhamma and Anantakya was satisfied with his explanation. 5. Then, after the monks had arrived at the palace and finished their meal, the king sat down on a low seat and asked, What shall we discuss? Let our discussion be about the Dhamma. Then the king said, What is the purpose, your reverence, of your going forth and what is the final goal at which you aim?
1 Thera (elder) is nowadays normally used only for bhikkhus of ten or more years standing but Ngasena was only seven rains. See Question 2 above.
At the time of Bindusras death his eldest son was the viceroy at Takkasla and his younger son, Asoka, was the viceroy at Ujjeni in the south. Asoka fought with his brother for the right to ascend to the throne, and when his brother was killed in battle, Asoka became the ruler of a vast empire from Bengal to Afghanistan. However, he was still not satisfied and it was only in the ninth year of his reign, after the bloody conquest of the Kaliga kingdom (Orissa) that he gave up warfare and became a devoted follower of Buddhism. Emperor Asoka sent missions of monks to the border areas of his great empire. Asokan inscriptions have been found in the Kabul valley written in Greek and Aramaic, and elsewhere his inscriptions say that he had made Dhamma conquests in Egypt, Syria, Macedonia, Greece, Cyprus, Bactria, Kashmir, Gandhra, etc. The Mahvasa says that missionaries were sent to Kashmir, Gandhra, Bactria, the Himalayas, Sindh (Gujarat), and inscriptions on relic caskets found in stpas at Sanchi record the success of those missions to the Himalayas. Unfortunately, the other stpa records have been vandalised, but we can be sure that the missions to Kashmir and Gandhra were successful since even in the Buddhas time Takkasla was a renowned centre of learning. The Mahvasa also records that at the consecration of the Great Stpa in 157 B.C. monks came from Alasanda (Charika) in Yona (Bactria).
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ruler of a kingdom stretching from the Brahmaputra river in the east to the Beas in the west. But beyond the Beas were several small kingdoms. During this period, Alexander the Great conquered Persia and crossed the Hindu Kush into Bactria (Northern Afghanistan). It took him two years to subdue these inhospitable regions, but in so doing he founded several cities penetrating as far north as Samarkand and Leninabad (in the USSR). Another city has been identified at Charikar (north of Kabul). Hearing about the river Indus he recrossed the Hindu Kush in 327 B.C. and pushed eastwards to Taxila (Takkasla), but when he reached the Jhelum river he encountered the Paurava rajah who had war elephants. Even the veterans of Macadonia were unable to continue against such opposition so Alexander was forced to retreat down the Indus river and thence back through Persia, where he died at Babylon in 323 B.C. Nevertheless, he had left behind him the foundations of the Bactrian kingdom and had surveyed the Jhelum and Indus rivers. After Alexanders death, Chandragupta, the founder of the Mauryan dynasty, was able to drive away the Greek garrisons from the Indus valley. In 321 B.C. he defeated Nanda and became the ruler of the Magadha kingdom from the capital at Paliputta. Alexanders successor, Seleukos I Nikator, led an expedition against the Indians in 311 B.C. hoping to regain the Punjab. However, he was up against the might of Chandragupta. So, by 304 B.C., Seleukos was glad to conclude a treaty with him, giving his daughter in marriage and ceding large areas of what is now Baluchistan and Afghanistan in exchange for 500 war elephants. Seleukos sent his ambassador, Magasthenes, to Paliputta and from what remains of his writings we know something about the size of the army and the strength of the fortifications there. Chandragupta ruled for 24 years and his son Bindusra, about whom we know very little, ruled for 28 years until his death in 269 B.C.
Our going forth is for the purpose that this suffering may be extinguished and that no further suffering may arise; the complete extinction of grasping without remainder is our final goal. Is it, venerable sir, for such noble reasons that everyone joins the Order? No. Some enter to escape the tyranny of kings, some to be safe from robbers, some to escape from debt and some perhaps to gain a livelihood. However, those who enter rightly do so for the complete extinction of grasping. 6. The king said, Is there anyone who is not reborn after death? Yes there is. The one who has no defilements is not reborn after death; the one who has defilements is reborn. Will you be reborn? If I die with attachment in my mind, yes; but if not, no. 7. Does one who escapes from rebirth do so by the power of reasoning? He escapes both by reasoning and by wisdom, confidence, virtue, mindfulness, energy and concentration. Is reasoning the same as wisdom? No. Animals have reasoning but they do not have wisdom. 8. What, Ngasena, is the characteristic mark of reasoning; and what the mark of wisdom? Taking hold is the mark of reasoning, cutting off is the mark of wisdom. Give me an illustration. How do barley reapers reap the barley? They grasp the barley into a bunch with the left hand and, with a sickle in the right hand, they cut the barley. Just so, O king, the recluse takes hold of his mind with reasoning and cuts of the defilements with wisdom.
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mentioned in association with Menander. Their rule extended on the south west to Ariana (southern Afghanistan) and in the south to the Indus valley. As mentioned above, Menander must have ruled over the Kabul and Swat valleys and at some time he annexed the Indus valley too. Sgala, the city mentioned in the Milinda Paha as the place where the dialogues took place, was the ancient city of the Madras who came to the region in about the 6th century B.C. It is now Sialkot between the Chenab and Ravi rivers, near the border of Kashmir. At Miln. page 83 (see Question 5, Chapter Seven) it is mentioned that Kashmir is 12 yojanas (84 miles) distant and that Milindas birth place on the island of Alasanda is 200 yojanas away. There are many cities founded by Alexander during his conquests, several of which might have been the birth place of Menander. The city founded at Charikar has been suggested by A.K. Narain, but it is rather less than 200 yojanas (1400 miles) at the usual reckoning. Could it perhaps be the Alexandra located at Leninabad or one of the Alexandras further West? However, from the available evidence we can postulate that Menander was born in Bactria, but brought up in Ariana (the Kabul valley) and in the early years of his rule expanded his fathers kingdom to the Indus valley and beyond, perhaps later establishing his capital at Sgala. Unlike Bactria, which was predominantly influenced by Greek culture, these new areas were already Buddhist. Menander, then, would have been educated in the Greek traditions but would have had direct contact with Buddhism and no doubt often met monks living in his kingdom. Nevertheless, it does seem rather improbable that his knowledge of doctrine would have been sufficient to engage in the dialogues as recorded in the Milinda Paha since Milinda is shown to have a substantial knowledge of the texts. My opinion is that the author had at most a brief acquaintance with Menander, most probably basing his work on an oral tradition of the dialogues and using his own deep
How can you say it is your seven; is it you who are seven or the number that is seven? Then Ngasena said, Your shadow is now on the ground. Are you the king, or is the shadow the king? I am the king, Ngasena, but the shadow comes into being because of me. Just so, O king, the number of the years is seven, I am not seven, but it is because of me that the number seven comes into being and it is mine in the same sense as the shadow is yours. Most wonderful, Ngasena, and extraordinary. Well has this puzzle been solved by you, difficult as it was. 3. Then the king said, Venerable sir, will you discuss with me again? If your majesty will discuss as a scholar, yes; but if you will discuss as a king, no. How is it then that scholars discuss? When scholars discuss there is a summing up and an unravelling; one or other is shown to be in error. He admits his mistake, yet he does not become angry. Then how is it that kings discuss? When a king discusses a matter and advances a point of view, if anyone differs from him on that point he is apt to punish him. Very well then, it is as a scholar that I will discuss. Let your reverence talk without fear. It is well your majesty. Ngasena, I will ask a question, said the king. Ask it sir. I have asked it, your reverence. Then I have answered. What have you answered? What have you asked?
Introduction
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You, sir, have been reared in great luxury as becomes your noble birth. How did you come here, by foot or in a chariot? In a chariot, venerable sir. Then, explain sir, what that is. Is it the axle? Or the wheels, or the chassis, or reins, or yoke that is the chariot? Is it all of these combined, or is it something apart from them? It is none of these things, venerable sir. Then, sir, this chariot is an empty sound. You spoke falsely when you said that you came here in a chariot. You are a great king of India. Who are you afraid of that you dont speak the truth? Then he called upon the Bactrian Greeks and the monks to bear witness: This King Milinda has said that he came here in a chariot but when asked what it is, he is unable to show it. Is it possible to approve of that? Then the five hundred Bactrian Greeks shouted their approval and said to the king, Get out of that if you can! Venerable sir, I have spoken the truth. It is because it has all these parts that it comes under the term chariot. Very good, sir, your majesty has rightly grasped the meaning. Even so it is because of the thirty-two kinds of organic matter in a human body and the five aggregates of being that I come under the term Ngasena. As it was said by Sister Vajra in the presence of the Blessed One, Just as it is by the existence of the various parts that the word Chariot is used, just so is it that when the aggregates of being are there we talk of a being. 1 Most wonderful, Ngasena, most extraordinary that you have solved this puzzle, difficult though it was. If the Buddha himself were here he would approve of your reply. 2. How many rains2 do you have Ngasena? Seven, your majesty.
1 2
knowledge of the texts to extend the dialogues into the longer work that we have now. He might have used the dialogues as a device to add interest to his treatise and to please the Greek king by making him one of the central characters. This hypothesis gains some support from the existence of Chinese translations that consist of only the first three divisions. They are almost identical with the Pali as to the questions asked but differ in the introductory story, which in neither case looks very authentic.
S. i. 135. A bhikkhus seniority is reckoned by the number of rainy seasons that have passed since his ordination.
Introduction
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Meanwhile, King Milinda continued his spiritual quest by visiting the bhikkhu yupla at the Sakheyya Hermitage and asked him why the monks renounced the world. The elder replied, It is for the sake of being able to live in righteousness and in spiritual calm. Then the king asked, Is there, venerable sir, any layman who lives so? The elder admitted that there were many such laymen, and the king retorted: Then most venerable yupla, your going forth is of no use. It must be in consequence of sins committed in some former birth that recluses renounce the world and even subject themselves to the added constraints of one or other of the ascetic practices such as wearing only ragrobes, eating only one meal a day, or not lying down to sleep. There is no virtue therein, no meritorious abstinence, no righteousness of life! When the king had spoken thus the venerable yupla was silenced and had not a word to say. Then the five hundred Bactrian Greeks who accompanied the king said, The elder is learned but he is also diffident, so he makes no reply. To this the king replied by exclaiming: All India is an empty thing, it is like chaff. There is no one who is capable of debating with me and dispelling my doubts! However, the Bactrian Greeks were unmoved so the king asked, Is there then, my good men, any other learned sage who is able to discuss things with me and dispel my doubts? Then the minister Devamantiya said, There is, Great King, an elder named Ngasena who is learned, of subdued manners yet full of courage; he is capable of discussing with you. He is now staying at this Sakheyya Hermitage, you should go and put your questions to him. At the mere mention of the name Ngasena the king became alarmed and the hairs of his body stood on end. Then the king sent a messenger to say that he was coming. Attended on by the five hundred Bactrian Greeks, the king mounted his royal chariot and went to the place where Ngasena was staying.
Sakas (Scythians) and Yueh-Chih from central Asia, and the Greek Bactrian era came to an end.
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5. There is no mention of the Abhidhamma in the Chinese. It is frequently mentioned in the Pali. 6. On the very well known classification of the Bodhipakkhiya Dhammas the Chinese translator goes astray on several terms, indicating that he was not familiar with the Pali texts. 7. The Pali says that animals have reasoning but not wisdom; the Chinese says they have wisdom but their hearts are different. Although there are many minor differences between the two texts, the close correlation between the similes used to illustrate the terms defined and the order of the questions, leaves us with no doubt that they are both translations of an older work (probably in Sanskrit). However, we should be cautious when drawing conclusions as to which is the more authentic. Bhikkhu Thich Mihn Chau, in his efforts to prove the greater antiquity of the original on which the Chinese translation is based, dates it soon after the demise of the Buddha citing the absence of classification of the texts into Vinaya, Sutta, Abhidhamma, and Nikyas, which were only well defined at the Third Council. Yet, Menander was not even born until 100 years after this council. Clearly, the original is not earlier than the 1st century B.C. and the long gap before the translations appeared, in about 400 A.D., was ample time for numerous accretions and amendments, or omissions and lacunas to occur. For the reasons already stated above and because the conversations in the Milinda Paha were said to have taken place about 500 years after the Buddhas death, whereas Menander lived at least a hundred years earlier than that, it seems most likely that the Milinda Paha was composed some time after Menanders death, perhaps being based on an oral tradition of actual conversations that did take place between Menander and a monk or several monks. Menanders successors, Queen Agathocleia and Strato I Soter, continued to reign for at least 40 years after his death, but their lives saw the emergence of a new dynasty in western India, that of the
DEDICATION
That I have been able to complete this work at all is due to the dedication of Pali scholars like Professor T.W. Rhys Davids and Miss I.B. Horner who have done a great service to all Buddhists, and indeed to all who have any true religious aspirations, by translating the Pali texts into English. As the great engineers and architects of Victorian times have built great railways, canals, and bridges, so all that remains for us to do is to travel to our destinations, or perhaps now and then to carry out some modernisation work; so this work of mine is only one of modernisation, wishing that present-day readers can more easily acquire a knowledge of Buddhism and come to appreciate the spiritual legacy left for us by the Buddha and his disciples. Whatever merit I have acquired by my efforts I share with all those scholars who have dedicated their lives to spreading the knowledge of the Buddhas teachings. With the aid of this merit may I have the power to change those things that should be changed, the patience to tolerate those things that cannot be changed and above all the wisdom to know the difference. Bhikkhu Pesala November 2000
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7. Does everyone attain nibbna? Not all, O king; but whoever conducts himself rightly, understands what should be understood, perceives what should be perceived, abandons what should be abandoned, develops what should be developed and realises what should be realised;2 he attains nibbna. 8. Can one who has not attained nibbna know that it is blissful? Yes indeed, O king. As those who have not had their hands and feet cut off can know how painful a condition it is by the cries of those who have; so can those who have not attained nibbna know it is blissful by hearing the joyful words of those who have attained it.
Understands the truth of suffering, perceives impermanence, unsatisfactoriness and not-self, abandons craving, and realises nibbna.
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Is it when the enemy is arrayed against you that you set to work to have a moat dug, a rampart raised, a watchtower built, a stronghold constructed and stores collected? Certainly not your reverence. Just so, effort now is concerned with what remains to be done, former effort has accomplished what it had to do. 4. You say that the fire of purgatory would instantly destroy a boulder the size of a house; but you also say that whatever beings are reborn in hell, though they burn for hundreds of thousands of years they are not destroyed. How can I believe this? Although the food, bones and even stones eaten by various female beings are destroyed inside their abdomens yet their embryos are not destroyed. Just so those beings in hell avoid destruction by the influence of their kamma. 5. You say that the world rests on water, the water on air and the air on space. This too I cannot believe. Then the elder showed the king water in a regulation water-filter supported by atmospheric pressure and the king was convinced. 6. Is cessation nibbna? Yes, O king. All foolish worldlings take pleasure in the senses and their objects; they find delight in them and cling to them. Hence they are carried down by the flood [of passion] and are not released from birth and suffering. However, the wise disciple of the noble ones does not delight in those things. So craving ceases in him. Thence, attachment ceases, becoming ceases, birth ceases, old age, death, grief, lamentation, pain, sorrow and despair cease to exist. Thus it is that cessation is nibbna.
to see. However, by getting rid of those who took his words wrongly he saved those who were prepared to be saved, and it was because of their own defects that the evil-minded fell.
S. i. 73; Dhp. v 361. M. ii. Sta. 92; Sn. 103. This refers to one of the marks of the Buddha predicted by astrology. Not being able to see this, Sela was still in doubt. 3 J. ii. 92-94. 4 J. i. 116ff.
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DILEMMAS (CONTD.)
D. iii. 93.
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5. Can there be any rebirth where there is no transmigration? Yes there can, just as a man can light one oil-lamp from another but nothing moves from one lamp to the other; or as a pupil can learn a verse by heart from a teacher but the verse does not transmigrate from teacher to pupil. 6. Then Milinda asked again, Is there such a thing as The one who knows (vedag)? Not in the ultimate sense. 1 7. Is there any being who transmigrates from this body to another? No there is not. If so, would there not be an escape from the result of evil deeds? Yes there would be an escape if they were not to be reborn but there would not be if they were to be reborn. This mind and body process commits deeds either pure or impure, and because of that kamma another mind and body process is reborn. Therefore this mind and body is not free from its evil deeds. Give me an illustration. If a thief were to steal another mans mangoes, would he deserve punishment? Indeed he would. But the mangoes he stole were not those that the owner had planted; why should he deserve punishment? Because those that he stole resulted from the others. Just so, O king, this mind and body process commits deeds either pure or impure, and because of that kamma another mind and body process is reborn. Therefore this mind and body is not free from its evil deeds.
There are two levels of truth; conventional truth and ultimate truth. In the conventional sense it would be wrong to say that a person does not exist; but in the ultimate sense it is right. In reality there is only a continuously changing stream of mind and matter, which we mistake for a person. (Editors Note).
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Great king, although what you said is true it is not enough reason to prove your assertion. Consider a gatekeeper at a royal palace. He might prevent someone from bringing a present for the king out of jealousy yet the king would not thereby be less powerful than the gatekeeper. There are four modes of obstructing a gift: to a gift not intended for any particular person, to one set aside for someone, to one being prepared for someone and to the enjoyment of a gift given to someone. In the case you mentioned the gift was not intended specifically for the Blessed One: if it had been no one could have obstructed it. There are four things, O king, connected with the Tathgatas, to which no one can do any harm: the alms intended for him, the halo that surrounds him for one fathom, his omniscience and his life. These things are free from defect and unassailable by other beings and cannot be harmed. When Mra possessed the householders of Pacasla village it was as when robbers, by hiding in inaccessible places, beset the highways. However, if the king caught sight of them do you think they would be safe? No, sir, he might have them cut to pieces. Just so, O king, if Mra had raised any obstruction to alms intended for the Blessed One his head would have split into a thousand pieces.
Only these latter two lines are in Miln. Vism. 196. Translation, Bhikkhu amoli.
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8. When deeds are committed by one mind and body process, where do they remain? The deeds follow them, O king, like a shadow that never leaves. However, one cannot point them out saying, Those deeds are here or there, just as the fruits of a tree cannot be pointed out before they are produced. 9. Would he who is about to be reborn know it? Yes he would, just as a farmer who puts seed into the ground, seeing it rain well, would know that a crop will be produced. 1 10. Is there such a person as the Buddha? Yes. Can he be pointed out as being here or there? The Blessed One has passed away and nothing remains to form another individual. He cannot be pointed out as being here or there just as the flame of a fire that has gone out cannot be pointed out as being here or there. Yet his historical existence2 can be known by pointing out the body of the doctrine 3 preached by him.
1 2 3
There are offences where there is no escape for one who does not know and there are offences where there is an escape.1 It was in regard to this second kind of offence that the Blessed One said there is no offence if he does not know.
cf. Question 2 in Chapter Two. As well as the existence of more Buddhas in the future. Dhammakya.
Compare, for example, Pcittiya 51; in which taking intoxicants is an offence even if one does not know; to Pcittiya 62 where using water with living organisms in it is an offence only if he knows. 2 D. ii. 100; cf. M. i. 459 (MLS. ii. 132). 3 D. iii. 76.
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3. If the Buddha was endowed with the thirty-two marks of a great man1 why were his parents not also so endowed? As a lotus that is born in the mud and comes to perfection in the water does not resemble them, so the Buddha was unlike his parents. 4. Was the Buddha a Brahmacrin, a celibate? Yes he was. Then he was a follower of Brahm! Although an elephants sound is like a herons he is not a follower of herons. Tell me, great king, is Brahm one with intelligence (buddhi)? Yes. Then surely he is a follower of the Buddha! 5. Is ordination a good thing? Yes it is. But did the Buddha obtain it or not? Great king, when the Buddha attained omniscience at the foot of the Bodhi tree that was for him an ordination; there was no conferring of ordination upon him by others in the way that he has laid down for his disciples. 6. To whom are tears a cure; to the man who weeps at the death of his mother or to him who weeps due to affection for the truth? The tears of the first, O king, are stained and hot with passion but the tears of the second are stainless and cool. There is a cure in coolness and calm but in heat and passion there can be no cure. 7. What is the distinction between one who is full of passion and one who is devoid of passion? The one is enslaved, O king, and the other is not enslaved.
Physical characteristics that are predicted by astrology. See D. ii. 17; M. ii. 136; Miln. 17.
1
world is found the spot where remaining one could escape the snare of death.1 Yet, on the other hand, the protection verses (paritta) were prescribed by the Buddha for the protection of those in danger. If there is no escape from death then the Paritta ceremony is useless. Paritta verses, O king, are meant for those who have some portion of their life remaining. There is no ceremony or artificial means for prolonging the life of one whose life-span has come to an end. But, Ngasena, if he who has a term of life yet to run will live, and he who has none will die, then medicine and Paritta are alike useless. Have you ever seen or heard of a case of a disease being cured by medicine? Yes, hundreds of times. Then your statement as to the ineffectiveness of Paritta and medicine must be wrong. Venerable Ngasena, is Paritta a protection to everybody? Only to some, not to all. There are three reasons for the failure of Paritta: the obstruction due to past kamma, that caused by present defilements, and the obstruction caused by lack of confidence. That which is a protection to beings loses its power through their own blemishes.
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Or are the beings in hell afraid of death by which they may gain release from torment? O king, it was not with regard to arahants that the Blessed One said, All tremble at punishment, all are afraid of death. An arahant is an exception to that statement for all cause of fear has been removed by him. Suppose, O king, a king had four chief ministers who were faithful and trustworthy; would they be afraid if the king were to issue an order saying, All the people in my realm must pay a tax? No, Ngasena, they would not be afraid because the tax does not apply to them, they are beyond taxation. Just so, O king, the statement, All tremble at punishment, all fear death, does not apply to arahants because they are beyond the fear of death. There are these five ways, O king, in which the meaning of a statement should be established: by comparison with the text quoted; by taste i.e. is it in accordance with other texts?; is it in accordance with the word of the teachers?; having considered his own opinion, i.e. is it in accordance with my own experience?; and, fifthly, by a combination of all these methods. Very well, Ngasena, I accept that arahants are an exception to that statement, but surely those beings in hell cannot be afraid of the death by means of which they will gain release from that torment? Those in hell are afraid of death, O king, for death is a condition that all those who have not seen the Dhamma are afraid of. Suppose, O king, a man kept prisoner in a dungeon were to be sent for by the king who wished to set him free. Wouldnt that prisoner be afraid of meeting the king? Yes he would. Just so, O king, those beings in hell are afraid of death even though they will attain release from their torment.
What does that mean? One is in want but the other is not. But both of them like good food, neither likes bad food. The man who is passionate, O king, eats his food experiencing both the taste and the passion for the taste, but the man without passion experiences only the taste and not the passion arising therefrom. 8. Where does wisdom dwell? Nowhere, O king. Then there is no wisdom. Where does the wind dwell? Nowhere. Then there is no wind! You are dexterous, Ngasena, in reply. 9. What is meant by the round of rebirths (sasra)? Whoever is born here, dies here and is born elsewhere. Having been born there they die and are born somewhere else. 10. By what do we remember what was done long ago? By memory (sati). Is it not by mind (citta) that we recollect? Do you, O king, recollect any business that you have done and then forgotten? Yes. Were you then without a mind? No, but my memory failed me. Then why do you say that it is by mind that we recollect? 11. Does memory always arise subjectively or is it stirred up by suggestion from outside? Both, O king.
DILEMMAS (CONTD.)
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But doesnt that amount to all memory being subjective in origin?1 If, O king, there were no imparted memory then artisans would have no need of practice or schooling and teachers would be useless, but the contrary is the case.
It is not clear to me what is meant here. Perhaps King Milinda is suggesting that since a recollection prompted by another afterwards arises by ones own mental effort it is subjective in origin.
1
D. ii. 100; S. v. 153. M. ii. Sta. 63. Dhp. v 129. cf. A. ii. 172.
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2. You say that a man who has lived an evil life for a hundred years can, by thinking of the Buddha at the moment of his death, be reborn among the gods; and that a good man can, by one bad deed, be born in hell. These two things I do not believe. What do you think, O king. Would a tiny stone float on water without a boat? No. But even a cartload of stones would float in a boat. So you should think of good deeds as a boat. 3. Do you monks strive after the removal of past, present and future suffering? No. We strive so that this suffering should cease and no other suffering should arise. But is there now, Ngasena, such a thing as future suffering? No. Then you are extremely clever to strive after the removal of it! Have rival kings ever risen up to oppose you, O king? Yes they have. Was it only then that you made preparations for battle? Not at all. All that had been done beforehand in order to ward off future danger. But is there now, O king, such a thing as future danger? No, venerable sir. Then you are extremely clever to strive after the removal of it! Well answered, Ngasena, you are dexterous in reply. 4. How far is it to the Brahm realm? Very far, O king; it would take a rock four months to reach the earth from the Brahm realm even though it fell 48,000 leagues each day. So how can a monk travel there so quickly even by supernormal power? Where were you born, O king?
an end to rebirth, and gains for him all the fruits of a life of renunciation. It is because the Tathgata has in mind these manifold benefits that he follows the practice of seclusion. There are altogether four reasons why the Tathgatas devote themselves to solitude. For the sake of dwelling at ease, because of its blameless qualities, because it is the way to all noble things without exception, and because it has been praised and exalted by all the Buddhas. It is not because they have anything left to achieve or anything to add to what they have already accomplished but only because of these excellent advantages that they practice seclusion.
D. ii. 103. A world-cycle (kappa) usually refers to a period of evolution and dissolution of the world but here it means a mans average life-span; about 100 years at the time of the Buddha, now only 75 years. It is said to be reducing by one year every century. An incalculable aeon (asakheyya) is much longer. 2 D. ii. 119. 3 A. i. 34.
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kamma, or brought about by the stress of circumstances, he suffered pain from each of the other six causes. 1 It was said, O king, by the Blessed One, There are certain pains, Svaka, which arise from bilious humours and you ought to know what they are for it is a matter of common knowledge. Those ascetics and Brahmans who are of the opinion and proclaim the view that all feelings that men experience are due to a previous act, go beyond certainty and knowledge and therein I say that they are wrong.2
There is an island called Alasanda; I was born there. How far is it from here? About two hundred leagues. Do you recall any business you did there? Yes I do. So quickly you have gone two hundred leagues! Just so, the monk can reach the Brahm realm at once by supernormal power. 5. The king asked, If one man were to die and be reborn in the Brahm realm and at the same moment another man were to die and be reborn in Kashmir which man would arrive first? How far is your home town from here? Two hundred leagues. And how far is Kashmir? Twelve leagues. Which of them did you recall more quickly? Both the same venerable sir. Just so, O king, those men who died at the same moment would be reborn at the same moment. 6. How many factors of enlightenment are there? Seven, O king. By how many factors does one awaken to the truth? By one, investigation of truth, for nothing can be understood without that. Then why is it said that there are seven? Could the sword that is in your scabbard cut anything if it was not taken up in the hand? No venerable sir. Just so, O king, without the other factors of enlightenment, investigation of truth could not awaken to the truth.
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11. Is it possible to suppress the respiration? Yes it is. As it is possible to stop the snoring of one of undeveloped mind by bending his body, so it is possible for one of well developed mind to suppress the respiration. 12. Why is the ocean so called? Because it is a uniform mixture of salt and water. (Sama = even, Udda = water, Samudda = ocean). 13. Why is the ocean all of one taste? Because it has stood for so long. 1 14. Is it possible to dissect even the most subtle thing? Yes, O king. Wisdom is able to dissect every subtle thing. What is meant by every subtle thing? Dhamma2 is everything subtle. However, not all dhammas are subtle, some are coarse. Subtle and coarse are only concepts. Whatever is divisible can be divided by wisdom. There is nothing else that can dissect wisdom. 15. These three, Ngasena, consciousness (via), wisdom (pa) and the soul (bhtasmi jvo); are they different in essence or only in name? Knowing, O king, is the mark of consciousness and discrimination3 is the mark of wisdom. A soul cannot be found. 16. The elder said, A hard thing has been done by the Blessed One; the distinguishing of all those mental conditions that depend on an
cf. A. iv. 203 Just as the ocean is of one taste, the taste of salt; so the Dhamma is of one taste, the taste of freedom [from suffering]. 2 Dhamma here is a technical term meaning phenomenon or state. Elsewhere it also means truth, law, doctrine. 3 As well as cutting off and illuminating already given above.
1
The Sri Lankan text gives an alternative reading of 5,000 years. Padhna Confidence, good health, honesty, energy and wisdom. Sla, samdhi, pa (Virtue, concentration and wisdom).
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7. Which is the greater, merit or demerit? Merit, O king. One who does wrong feels remorse and realises his mistake, thereby demerit does not increase. However, one who does merit feels no remorse; and gladness and joy arise, and so rejoicing he will be at ease, being relaxed he will feel contented, being content his mind will be easily concentrated, being concentrated he will see things as they really are. In that way merit increases. So merit is much greater. Demerit is relatively insignificant. 8. Which is the greater demerit, conscious or unconscious wrongdoing? Unconscious wrong-doing, O king. 1 Then we should doubly punish those who do wrong unconsciously. What do you think, O king, would a man be more seriously burned if he seized a red-hot iron ball not knowing it was hot than he would be if he knew. He would be burned more severely if he didnt know it was hot. Just so, O king, it is the same with the man who does wrong unconsciously. 9. Is there anyone who can physically go to the Brahm realm or to another continent? Yes, O king, there is. As easily as you can jump a short distance by determining in your mind, I will land there, so too one who has developed absorption (jhna) can go to the Brahm realm. 10. Are there bones 100 leagues long? Yes there are fish in the ocean 500 leagues long (about 3,500 miles!) who have such bones. 2
All wrong-doing is rooted in ignorance, so one who does wrong knowingly will feel remorse and correct himself sooner than one who is deluded (Editors Note). 2 The one that got away! cf. A. iv. 200.
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organ of sense, showing such and such is contact, such is feeling, such is perception, such is intention and such is the mind (citta). Give me an illustration. If a man were to take a handful of water from the ocean and tasting it could say, This water is from the Ganges, this from the Jumna, this from the Gandak, this from the Sarabhu, and this from the Mahi. More difficult than this is the distinguishing of those mental states that accompany any one of the senses. Since it was midnight the king made offerings to Ngasena and the king said, Like a lion in a golden cage longs only for freedom, so do I long for the monks life but I would not live long, so many are my enemies. Then Ngasena, having solved the questions put by King Milinda, arose from his seat and returned to the hermitage. Not long after Ngasena had gone, King Milinda reflected on the questions and answers and concluded, Everything was rightly asked by me and everything was properly answered by Ngasena. Back at his hermitage, Ngasena reflected and concluded in a similar manner.
Then a certain courtesan, named Bindumat, was in the crowd and she performed an act of truth. At that very moment the mighty Ganges, roaring and raging, rolled back upstream in sight of everyone. The king, awestruck, sought out the woman who was the cause of this and asked her, What is the act of truth by which you did this? She replied, Whoever pays me, whether he is a brahman, a noble, a tradesman or a servant, I regard them all alike. Free from bias I do service to him who has paid me. This is the basis of the act of truth1 by which I turned the Ganges back. There is no ordinary cause for those things to happen but the power of truth is itself the cause. And there is no reason for the realisation of the Four Noble Truths other than the power of truth.
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worker, Mallik the queen,2 the queen known as the mother of Gopla,3 Suppiy the devoted woman4 and Pu the slave-girl.5 But have you ever heard, O king, of the earth shaking even once or twice when a gift had been given? No, venerable sir, I have never heard of that. I too, O king, have never heard of such a thing, though I have been devoted to study and ready to learn, except for this case of the splendid gift of Vessantara. It is by no common effort, O king, that the great earth is moved. It is when overburdened by the weight of righteousness, overpowered by the burden of the goodness of acts that testify to absolute purity; that, unable to support it, the broad earth quakes and trembles. When Vessantara gave his gift, O king, he was giving things away not for the sake of a glorious rebirth, nor for future wealth, nor to receive gifts in return, nor for flattery, nor for any other personal gain, but only for the sake of supreme wisdom.
DILEMMAS
5. Asseveration of Truth
King Svi gave his eyes to someone who begged for them and new eyes arose in their place. 6 How is this possible? It was by the power of the truth that it happened. As when mystics recite the truth they can make the rain fall, drive back fire or neutralize poison. When Asoka the righteous ruler stood one day among the townsfolk of Paliputta he said to his ministers; Is there anyone who could make this great Ganges flow backwards and upstream?
DhA. iii. 302f, Dhp. v 223. J. iii. 405, Dhp. v 177. 3 AA. i. 207f. 4 Vin. i. 217-8. Having promised meat broth to a monk she was unable to buy any meat so she cut a piece from her own thigh prepared broth and offered it to the monk. When the Buddha met her the wound healed miraculously. See also Dilemma 73. 5 DhA. iii. 321, Dhp. v 226. 6 J. No. 499.
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After pondering the whole night on the discussions he had had with Ngasena, the king took upon himself eight vows: For these seven days I will decide no case of law, I will harbour no thought of desire, hatred or delusion. Towards all servants and dependants I shall be humble. I shall watch carefully over every bodily act and my six senses. I shall fill my mind with loving-kindness for all beings. Then he desired to talk with Ngasena alone saying, There are eight places to be avoided by him who wants to discuss deeply: uneven ground where the matter considered becomes scattered, verbose, diffuse and comes to nothing; unsafe places where the mind is disturbed by fear and so does not perceive the meaning clearly; windy places where the voice is indistinct; in secluded places there may be eavesdroppers; in sacred places the subject of discussion may be diverted to the serious surroundings; on a road it may become banal; on a bridge it may become unsteady and wavering; and at a public bathing place it would become a matter of common talk. Again there are eight kinds of people, Ngasena, who are apt to spoil the discussion; the lustful, the angry or deluded man, the proud, the covetous, the sluggard, the man of one idea, and the poor fool these eight are the spoilers of high argument. There are eight causes, Ngasena, of the development and maturing of intelligence: the advance of years, the growth of reputation, frequent questioning, association with a spiritual guide, ones own reasoning, discussion, association with the virtuous and dwelling in a suitable place. This spot is free from objections to talking matters over and I am a model pupil; I am discreet and my insight is mature. These, Ngasena, are the twenty-five duties of a teacher towards his worthy pupil: he must always protect his pupil, let him know what to cultivate and what to avoid, what he should be earnest about and 37
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area of knowledge. As a sharp bolt on a powerful crossbow would easily pass through a thin cloth, just so their knowledge is unimpeded and easily outclasses the other six. It is because their minds are so clear and agile that the Buddhas can display the Twin Miracle.1 From that we may only guess how clear and active their powers are. For all these wonders there is no reason other than reflection that can be asserted. Nevertheless, Ngasena, reflection is carried out for the purpose of seeking out what was not already clear before the reflection began. A rich man would not be called poor just because there was no food prepared when a traveller arrived at his house unexpectedly; nor would a tree be called barren when it was fully laden just because no fruit had yet fallen on the ground. So too the Buddha is indeed omniscient although his knowledge is gained through reflection.
3. Devadattas Ordination
If the Buddha was both omniscient and full of compassion why did he admit Devadatta to the Order, since by causing a schism2 [which only a bhikkhu can do] he was thereby consigned to hell for an aeon?3 If the Buddha did not know what Devadatta would do then he was not omniscient and if he knew then he was not compassionate. The Blessed One was both omniscient and full of compassion. It was because he foresaw that Devadattas suffering would become limited that he admitted him to the Order. As a man of influence might have a criminals sentence mitigated from execution to the cutting off of hands and feet but would not thereby be responsible for the pain and suffering that that man had to undergo, or as a clever
A feat of supernormal power where fountains of fire and water issue simultaneously from each pore of his body. 2 Schism occurs when two groups of four or more monks living within the same boundary recite the Ptimokkha separately. 3 Kappa, or Kalpa, see footnote to Dilemma 10.
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the world. Therefore any service rendered to him becomes empty and vain. Tear apart this tangle of wrong-views, solve this dilemma and give insight to the future sons of the Buddha with which to refute their adversaries. The Blessed One, O king, is entirely set free and has no attachment to either gifts or honour paid to him. Ngasena, a son may speak in praise of his father, or a father in praise of his son but that is not sufficient grounds to silence the critics. Even though the Blessed One has now passed away and cannot be said to accept gifts and honours paid to him yet deeds done in his name are of value and bear great fruit. As a great and mighty wind that blew, even so the Blessed One has blown over the world with his love, so soothing, so gentle and so pure. Like men tormented by heat and fever are soothed by a cool wind, so, too, beings tormented by the heat of desire, hatred and delusion are pacified by the sublime teaching of the Blessed One. Although, great king, the Blessed One has entirely passed away, he has left behind his doctrine, his discipline and his precious relics whose value derives from his virtue, concentration, wisdom and freedom. Beings afflicted by the sorrows of becoming can still receive the benefits of these things, as those who have fans can still make a breeze although the wind has subsided. This was foreseen by the Blessed One when he said, It may be nanda, that some of you may think, The word of the master is ended; we have no teacher any more, but you should not regard it so. The Dhamma that has been preached by me and the rules that I have laid down, let them be your teachers when I am gone. 1 Hear another reason, O king. Did you ever hear that the ogre Nandaka, who dared to strike the Elder Sriputta, was swallowed up by the earth? Yes, venerable sir, that is common knowledge. Did Venerable Sriputta acquiesce in that?
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D. ii. 154.
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what neglect. He should instruct him as to sleep, keeping in health, what food to accept or reject, teach him moderation in food, and share with him what he gets in his own almsbowl. He should encourage him when he is discouraged and advise him as to suitable company, villages and monasteries to frequent. He should never indulge in joking or foolish talk with him. Having seen any defect he should be patient with him. He should be diligent, one who fulfils the precepts, worthy of respect and open-hearted. He should regard him as a son, strive to bring him forward, make him strong in knowledge, love him, never desert him in need, never neglect any duty and help him back onto the right path when he stumbles. O king, there are these ten qualities of a lay disciple. He should share the joy and sorrow of the Order, take the Dhamma as his guide, delight in giving as far as he is able and should strive to revive the religion if it is in decay. He holds right views and, being one free from the excitement of celebrating festivals,1 he does not run after another teacher even for the sake of his life. He keeps watch over his thoughts, words and deeds, delights in harmony and is unbiased. As he is no hypocrite he takes refuge in the Buddha, Dhamma and Sagha. All of these qualities are present in you hence it is proper and becoming in you that, seeing the decay in the religion of the conqueror, you desire its prosperity. I give you leave to ask me whatever you wish.
physician would make a critical disease lighter by giving a powerful purgative, so did the Buddha reduce the future suffering of Devadatta by admitting him to the Order. After he has suffered for the rest of the aeon in purgatory Devadatta will be released and become a Solitary Buddha by the name of Ahissara. Great is the gift bestowed, Ngasena, by the Blessed One on Devadatta. The Tathgata pointed out the road to him when he was lost in the jungle, he gave him a firm foothold when he was falling down a precipice. Yet the reason and meaning for this could only have been pointed out by one as wise as you!
4. Causes of Earthquakes
The Buddha said, Ngasena, that there are eight causes of a great earthquake.1 Yet we find that there is a ninth cause also mentioned in the texts. When the Bodhisatta Vessantara fulfilled the perfection of generosity by giving away his wife and children as servants then, too, did the great earth shake. If the former statement of the Buddha is true then the latter is false. Both statements, O king, are correct. The gift of Vessantara was not mentioned as a ninth cause of a great earthquake because it is an extremely rare occurrence. Just as the dried up creek that does not usually hold water is not called a river, but in times of exceptional rainfall it becomes a river, so too the largesse of Vessantara was an isolated and extraordinary occurrence, and for that reason one distinct from the eight usual causes of a great earthquake. Have you ever heard, O king, in the history of our religion of any act of devotion that gave its result in this very life? Yes, venerable Ngasena, there are seven such cases: Sumana the garland maker,2 Ekasaka the brahman,3 Pua the farm
1 2 3
D. ii. 107; A iv. 312. DhA. ii. 40f, Dhp. v 68. DhA. iii. 1, Dhp. v 116.
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Venerable Sriputta would never agree to any pain being inflicted on a fellow creature for he had rooted out all anger. Then, if Sriputta did not consent to it, why was Nandaka swallowed up by the earth? It was because of the power of his evil deed. How many, O king, are those who have been swallowed up by the earth? There are five, venerable sir; Cica the Brahmin woman,1 Suppabuddha the Skyan2 Devadatta3 Nandaka the ogre,4 and Nanda the Brahman5 these have been swallowed up by the earth. And whom, O king, had they wronged? The Blessed One or his disciples. Therefore, O king, an act done to the Tathgata, notwithstanding his having passed away, is nevertheless of value and bears fruit. Well has this deep question been explained by you, Ngasena. You have disclosed that which was hidden, undone the knot, cleared the thicket, refuted the false view and the sectarians have been shrouded in darkness by you, the best of all the leaders of schools.
I will explain further. There are seven classes of mental ability. Firstly, there are ordinary people (puthujjana) who are full of desire, hatred and delusion; untrained in their action, speech and thought; their thinking acts slowly and with difficulty. Secondly, there are stream-winners who have attained to right view and rightly grasped the Masters teaching. Their thinking powers are quick and function easily as far as the first three fetters are concerned but beyond that they function slowly and with difficulty. Thirdly, there are once-returners in whom desire and hatred are reduced. Their thinking powers work quickly and easily as far as the five lower fetters are concerned but slowly and with difficulty beyond that. Fourthly, there are non-returners in whom desire and hatred are eliminated. Their thinking powers work quickly and easily as far as the ten fetters but slowly and with difficulty beyond that. Fifthly, there are the arahants in whom the floods of sensual desire, desire for rebirth, personality-belief and ignorance have ceased, who have lived the holy life and reached their final goal. Their thinking powers work quickly as far as the range of a disciple is concerned but slowly and with difficulty beyond that. 1 Sixthly, there are Solitary Buddhas who are dependent on themselves alone, needing no teacher. Their thinking powers work quickly as far as their own range is concerned but as regards that which is exclusively the range of the Perfectly Enlightened Ones their thinking works slowly and with difficulty. Like a man who would readily cross a small river that was on his own property but would hesitate to cross the great ocean. Lastly, there are Perfectly Enlightened Buddhas who have all knowledge, are endowed with the ten powers, the four modes of fearlessness, and the eighteen characteristics of a Buddha. Their thinking powers are quickly exercised without sluggishness in any
There is no lack in their wisdom, but as regards knowledge of former lives or knowledge of the spiritual faculties of beings there is.
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hungry ghosts who hunger and thirst, or hungry ghosts who are consumed by craving, do not derive any profit. Then the offerings in those cases are fruitless since those for whom they were given derive no profit. No, O king, they are not fruitless nor without result for the givers themselves derive benefit from it. Convince me of this by a reason. If some people prepared a meal and visited their relatives but those relatives did not accept the gift, would that gift be wasted? No, venerable sir, the owners themselves would have it. Just so, O king, the givers derive benefit from their alms-giving. Is it then possible to share demerit? This is not a question you should ask, O king. You will be asking me next why space is boundless and why men and birds have two legs whilst deer have four! I do not ask you this to annoy you, but there are many people in the world who are perverted 1 or who lack common sense. 2 Though it is possible to ripen a crop with water from a tank it is not possible to use seawater. An evil deed cannot be shared with one who has not done it and has not consented to it. People convey water long distances by means of an aqueduct but they cannot convey solid rock in the same way. Unwholesomeness is a mean thing but wholesomeness is great. Give me an illustration. If a tiny drop of water were to fall on the ground would it flow over ten or twelve leagues? Certainly not, it would only affect the spot where it fell. Why is that? Because of its minuteness. Just so, O king, unwholesomeness is a mean thing and because of its minuteness affects only the doer and cannot be shared.
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If, Ngasena, a tree is an unconscious thing then this latter statement must be false. When the Blessed One said, aspen tree it was just a conventional way of speaking, for though a tree being unconscious cannot speak, the word tree was used as a designation for the deity who dwelt in it and this is a well known convention. Just, O king as a wagon laden with corn is called a corn-wagon though it is not made of corn, it is made of wood. The Tathgata, when expounding the Dhamma, did so by means of the common mode of speech.
Vmagmino; ppaghino Evil-minded, who take hold of things wrongly. Vicakkhuk literally without eyes, (or perhaps just plain stupid).
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A. ii. 238, Pug. 63. J. No. 441. D. i. 3; cf. M. i. 140. M. ii. Sta. 92; Sn. v 554.
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So then, Ngasena, for all your searching have you found only six cases? That is so, O king. Then it is unwholesomeness that is more powerful than wholesomeness. For I have seen many men impaled on a stake for their crimes, and in the war waged by the general Bhaddasla in the service of the Nanda royal family against Chandagutta there were eighty Corpse Dances, for they say that when a great slaughter has taken place the headless corpses rise and dance over the battle-field. All of those men came to destruction through the fruit of their evil deeds. Yet when King Pasenadi of Kosala gave the unparalleled alms-giving did he receive wealth or glory or happiness in the same life? No, O king, he did not. Then surely, Ngasena, unwholesomeness is more powerful? Just, O king, as an inferior grain ripens in a month or two but the best grain ripens only after five or six months, good deeds ripen only after a long time. Furthermore, O king, the results of both good and evil will be experienced in a future life, but because evil is blameworthy it has been decreed that those who do evil will be punished by the law, yet they do not reward those who do good. If they were to make a law to reward the good doer then good deeds would also be rewarded in this very life. Very good, Ngasena, only by one as wise as you could this puzzle be so well solved. The question put by me from the ordinary viewpoint has been made clear by you in the supramundane sense.
D. ii. 141. Vv. 75 v 8. Untraced, but cf. DA. 45. Vin. ii. 193.
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J. No. 451 (J. iv. 71) v 9. J. No. 521 (J. v. 116) v 19. 3 Capital punishment was the norm and severe corporal punishment was also practised in the Buddhas time.
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When the Bodhisatta, O king, saw the women of his harem sleeping in disorder then he became disgusted and discontented. On perceiving that his mind was filled with discontent, Mra said, Seven days from now you will become a Universal Monarch. Yet, as if a red-hot iron bar had entered his ear, the Bodhisatta was filled with alarm and fear. Furthermore, O king, the Bodhisatta thought, Let me not incur blame among gods and men as being without occupation or means. Let me be a man of action and constant in earnestness. Thus did the Bodhisatta undertake the austerities to bring his knowledge to maturity. Venerable Ngasena, when the Bodhisatta was undergoing austerities it occurred to him Might there not be some other path to higher knowledge worthy of noble men? Was he then confused about the correct way? There are twenty-five conditions, O king, that cause weakness of mind: wrath, enmity, contempt, arrogance, envy, meanness, deceit, hypocrisy, obstinacy, contention, pride, conceit, vanity, heedlessness, sloth, drowsiness, laziness, evil friends, sights, sounds, odours, tastes, sensations of touch, hunger and thirst, and discontent. It was hunger and thirst that seized hold of his body and thus his mind was not rightly directed to the destruction of the floods (sava). The Bodhisatta had sought after the perception of the Four Noble Truths for many aeons so how could there arise any confusion in his mind as to the way? Nevertheless, he thought, Might there not be some other way to wisdom? Formerly the Bodhisatta, when he was only one month old, had attained the four absorptions while meditating under the rose-apple tree while his father was ploughing.1 Very good, Ngasena, I accept it as you say. It was while bringing his knowledge to maturity that the Bodhisatta practised the austerities.
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M. i. 246, J. i. 57.
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Then, Ngasena, there is no gift that should not be given. When satisfaction in Dhamma has arisen, some people give a hundred thousand, or a kingdom or even their life. Then why do you criticize the gift of Vessantara so harshly? Is it not sometimes the case that a man in debt may sell his son or leave him as a pledge? Just so, Vessantara gave his son as a pledge against his future attainment of omniscience. Nevertheless, why did he not give himself instead? Because that was not what was asked for. To offer something else would have been ignoble. Furthermore, O king, Vessantara knew that the Brahmin would be unable to keep the children as slaves for long since he was advanced in years. Anyway, he knew, their grandfather would pay a ransom for their return. Skilfully, Ngasena, has this puzzle been unravelled. The net of heresy has been torn to pieces. Well has the letter of the scriptures been maintained while you have thus explained the spirit. This is so and I accept it as you say.
72. Austerities
Do all Bodhisattas practise austerities or was it only the Bodhisatta Gotama? It was only the Bodhisatta Gotama.1 In four respects there are differences between Bodhisattas. As to family (either warrior or priestly caste), length of time to develop the perfections, life-span, and height. However, there is no difference between the Buddhas in respect of their virtue or wisdom. It was in order to bring his knowledge to maturity that he had to practise the austerities. Why then, Ngasena, did he go forth while his knowledge was still immature? Why didnt he first mature his knowledge and then renounce the world?
M. Sta. 81, Ap. 301. As a result of abusing Buddha Kassapa in a former birth. See Dilemma 46.
1
94
67
It is remarkable, Ngasena, that the glorious sun, mighty though it is, could be obscured; how much more then, other beings!
warriors alone so it is the tradition of the Tathgatas that the recitation of the Ptimokkha should take place only among bhikkhus. The Vinaya is venerable and profound. He who has reached proficiency in it may exhort others thus, Let not this profound teaching fall into the hands of those who are unwise where it would be despised and condemned, treated shamefully, ridiculed and found fault with.1 Just as there are priceless possessions of kings that should not be used by men of the world, so too, the training and traditions of the Blessed One for bhikkhus are their priceless possessions. That is why the recitation of the Ptimokkha takes place only among bhikkhus.
DILEMMAS (CONTD.)
DILEMMAS (CONTD.)
66
95
68
93
If a man were to strike another with his hand what punishment would you give him? If the victim refused to overlook the matter we would fine the assailant. But if a man were to strike you, what punishment would you give him? We would cut off his hands and feet, scalp him, plunder all his wealth and uproot his family up to the seventh generation. Just so, O king, the offence is light or heavy according to the subject matter. Intentional lying about the attainment of superhuman states such as the absorptions, supernormal power or the paths of spiritual attainment is an offence involving expulsion. However, intentional lying about other matters is only an offence involving confession.
Their remains are to be seen in the form of insects, such as maggots, ants, moths, snakes, scorpions, centipedes and other wild creatures. Who else, Ngasena, could have solved this puzzle except one as wise as you!
92
69
Nibbna, O king, is unconstructed, therefore no cause has been pointed out for its production. It cannot be said of nibbna that it has arisen or can arise; that it is past, present or future; or cognizable by the eye, ear, nose, tongue or body. Then, Ngasena, nibbna is a condition that does not exist! Nibbna does exist, O king, and can be cognized by the mind. A noble disciple whose mind is pure, lofty, sincere, unobstructed and free from craving can attain nibbna. Then explain by means of similes what nibbna is. Is there such a thing as the wind? Yes there is. Then explain by means of similes what the wind is. It is not possible to explain what the wind is by means of similes but it exists all the same. Just so, O king, nibbna exists but it is impossible to describe.
remaining life-span of a patient before treating him, a traveller should inspect a bridge before he walks on it, a bhikkhu should know the time before he starts his meal, and a Bodhisatta should investigate the family before he is born.
35. On Suicide
It has been said by the Blessed One, A monk should not try to commit suicide [throw himself down from a precipice]; whoever does so should be dealt with according to the rule. 1 Yet, on the other hand, you say that on whatever topic he was addressing the monks, he always, and with various similes, exhorted them to bring about the destruction of birth, old age, disease and death, and whosoever overcame them he honoured with high praise. O king, it is because an arahant is of great benefit to beings that he laid down that prohibition. One who has reached the goal is like a boat to carry people over the floods of sensuality, desire for rebirth, personality belief and ignorance; like a mighty rain-cloud he fills their minds with satisfaction and he is a guide to those who are lost. Out of compassion for living beings the Blessed One said, A monk is not to commit suicide. And what is the reason the Blessed One urged us to put an end to birth, old age and death? Because of the limitless nature of the suffering of the round of rebirths the Blessed One, out of compassion for beings, urged them in many ways, with various similes to free themselves from the round of rebirths.
67. Demons
Are there such things as yakkhas (demons) in the world? Yes, O king, there are. Then why arent the remains of dead yakkhas seen?
90
71
he is unable to find a robe and bowl and preceptor then that exalted condition of arahantship is a waste for destruction of life is involved in it. The fault does not lie with arahantship but with the state of a layman because it is too weak to support arahantship. Just as, O king, although food protects the life of beings it will take away the life of one whose digestion is weak so too, if a layman attains arahantship he must, because of the weakness of that condition, enter the Order that very day or die.
Then it follows that good and evil bear equal fruit. Nay, not so, O king. Devadatta was opposed by everybody but no one was hostile to the Bodhisatta. Yet, when he was a king, Devadatta protected and served the people and gave gifts to recluses and brahmans according to his inclination. Of no one can it be said, O king, that without generosity, self-restraint, observance of precepts and other virtues, that he can reach prosperity. Nevertheless, all beings who are swept along in the endless round of rebirths meet with pleasant and unpleasant companions just as water whirled along in a river meets with pure and impure things. However, the comparison between the Bodhisatta and Devadatta should be regarded in the light of the unimaginable length of the round of rebirths; and it should also be remembered that the Bodhisatta was in heaven for aeons while Devadatta boiled in hell.
70
91
he dreams no evil dreams; he becomes dear to human beings and to non-human beings; the gods protect him; neither fire, nor poison, nor weapons can harm him; his mind is quickly concentrated; his countenance is serene; he dies unconfused; and if he attains no higher he is reborn in the Brahm realm.1 Why then was the youth Sma, who dwelt full of loving-kindness, hit by a poisoned arrow fired by King Piliyakkha? 2 O king, these eleven virtues of loving-kindness are dependent on love itself and not on the character of the person who practises it. Sma practised the meditation on loving-kindness all the time. However, while he was collecting water, his mind lapsed from the meditation and at that moment King Piliyakkha shot him, so the arrow was able to hurt him.
Untraced.
72
DILEMMAS (CONTD.)
Untraced, but cf. M. i. 65. Untraced, but a layperson can attain arahantship.
89
88
dignity because he fears reproach, he guards himself in body and speech, he sets his mind on exertion, he is in company with the monks, and if he does any wrong he is discreet. Furthermore, in ten ways he purifies gifts of faith. By wearing the robe of the Buddhas, by his shaven head he bears the mark of sages, by being in company with other monks, by his having taken refuge in the Buddha, Dhamma and Sagha, by his dwelling in a lonely place suitable for exertion, by his quest for the wealth of the Dhamma, by preaching the excellent Dhamma, because he takes the Dhamma as his guiding light, because he regards the Buddha as supreme, and by his observance of the Uposatha.1 For all these reasons he is worthy of offerings even though he has fallen from virtue. Just as hot water extinguishes a fire, a monk of poor moral habit purifies the gift of benefactors, for this was said by the Tathgata in the Majjhima Nikya: Whoever is virtuous and gives to the unvirtuous, A gift rightfully acquired, The mind well pleased, Firmly believing in the rich fruit of kamma, This is an offering purified by the giver. 2 Wonderful, Ngasena, though I asked you an ordinary question you have given me an extraordinary answer, as a skilled cook would take an ordinary piece of meat and make with it a meal fit for a king.
DILEMMAS (CONTD.)
73
86
75
unable to grasp the Four Noble Truths of the Conquerors, which are extremely subtle, and missing them, turn back to the lower state. How do they show the manifold restraints of the holy life? Just, O king, as a coward when he has gone to a battle and is surrounded by the forces of the enemy on all sides will turn back and take flight for fear of his life; so too, whoever are unrestrained, shameless, impatient and fickle, when they renounce the world they are unable to carry out the manifold precepts and revert to the lower state.
concentration and wisdom; and it was in reference to this that he spoke the verse, I, monks, am a Brahman, one to ask a favour of, always ready to give; this body that I bear will be my last, I am the supreme healer and physician. The Blessed One, O king, whether he is sick or not; whether he is practising the ascetic practices or not there is no other being comparable to him. For this, O king, was said in the Sayutta Nikya, Just as, monks, of all creatures; whether footless, or having two, four or many feet; whether having form or formless; whether conscious or unconscious, or neither conscious nor unconscious of these the Tathgata, the arahant, the Fully Enlightened One, is reckoned as the chief.... 1
Untraced.
S. v. 41. S. iii. 66; cf. S. i. 190. i.e. The Path leading to nibbna. S. ii. 105.
74
87
There were times, Udyi, when I ate a full bowl of food or even more.1 This too is a double-edged problem. Both statements are correct, O king, but the former statement is inclusive and cannot be proved wrong. He who has no restraint as regards the stomach will kill living beings or steal for the sake of his stomach. It was bearing this in mind that the Blessed One said, Do not be heedless in standing for alms, be restrained regarding the stomach. He who has self-control gains a clear insight into the Four Noble Truths and fulfils the life of a recluse. Didnt a mere parrot, O king, by his restraint as to his stomach shake the heaven of the thirtythree and bring down Sakka to wait on him?2 However, when the Blessed One said, There were times, Udyi, when I ate a full bowl of food or even more it was concerning himself. He had accomplished all that can be accomplished by restraint, and like a perfect gem that needs no more polishing, he needed no more training.
M. ii. 7. J. No. 429. Iti. 101. As a result of treating Buddhas Anomadass and Vipass. A. i. 24.
76
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intelligent can remove their defilements here. However, if anyone should revert to the household life without having removed his defilements then the people would blame him, there would be no reason to find fault with the teaching. If only stream-winners were allowed to go forth then going forth would not be for the sake of purification. If a man, having had a bathing pond dug, said, Let only those who have already bathed make use of it would that be of any use? Moreover, those who revert to the household life thereby show up five special qualities of the conquerors teaching. They show how glorious it is, how pure it is, how free from association with evil, how difficult it is to penetrate the Dhamma and how many are the restraints of the holy life. How do they show its glory? Just, O king, as a man of low birth, poor and unintelligent, who comes into possession of a mighty kingdom, will soon be overthrown and deprived of his glory. So too, those who are without wisdom and have little merit, when they renounce the world, are unable to carry out the teaching of the Conqueror and revert to the lower state. How do they show its purity? Just, O king, as water, when it falls onto a lotus, slips off and cannot adhere to it; so too, those who are impure by nature, crafty and holders of wrong views; when they have been admitted to the religion of the Conqueror, it is not long before they disperse from that pure and faultless religion, unable to adhere to it. How do they show its freedom from association with evil? Just as the ocean does not tolerate the presence of a corpse but quickly brings it ashore and casts it on dry land; so too, O king, those who are evil-minded and lazy are unable to remain in the Order in association with the arahants who are free from stains. How do they show how hard the Dhamma is to penetrate? Just, O king, as those archers who are clumsy and unskilled are unable to perform feats of archery like hair-splitting but miss the target; so too, those who are dull and stupid and renounce the world are
84
The Debate of King Milinda Bestir yourselves, renounce, Exert yourselves in my teaching, And destroy deaths army As an elephant a house of reeds.1
77
Why then did the Tathgata instruct his disciples to follow a course that he himself had abandoned? Because then, O king, and still now too, that is the only path and it is along that path that the Bodhisatta attained Buddhahood. Although the Bodhisatta, exerting himself strenuously, reduced the food he was taking to nothing at all, and by that lack of food became weak, yet when he returned to the use of solid food, it was by exertion that he attained Buddhahood. There was no fault in exertion itself but it was due only to the lack of food that exertion failed to bring its result. If a man, through too much haste, were to become exhausted and fall down unable to go on, it would not be the fault of the earth that he fell down but due to his excessive exertion. If a man were to wear a robe and never have it washed, the fault would not lie with the water but with the man. That is why the Tathgata exhorted and led his disciples along that very path; for that path is always ready, and always right.
youth Jotipla, even though he was then endowed with the discernment of a human being, he reviled and abused the Buddha Kassapa, calling him a shaveling and good-for-nothing monk. 1 How can both of these statements be true? O king, the Bodhisattas rudeness when he was the Brahman youth Jotipla was due to his birth and upbringing; all his family were unbelievers who worshipped Brahm and thought that Brahmans were the highest among men. Just, O king, as even the coolest water will become warm when in contact with fire so, Jotipla, though he was full of merit, yet when he was reborn into a family of unbelievers he became as if blind and reviled the Tathgata. However, when he went to the presence of the Buddha Kassapa he realised his virtue and became his devoted disciple.
82
79
It is the custom of the Tathgatas to preach first of the benefits of giving to soften mens hearts before going on to preach of morality and higher matters but not on account of that could they justly be accused of hinting to get gifts. There is hinting that is improper and there is hinting that is blameless. Herein, if a bhikkhu begs for alms standing in an inconvenient place or making signs this is improper hinting; 1 but if he stands in the proper place where there are people who want to give and moves on if they do not want to give then this is proper and does not amount to hinting. That meal of the ploughman was offered in order to refute the subject of the verse recited therefore the Tathgata rejected it.
78
83
full confidence in me. So great was his merit that it brought forth its result in this very life. The Tathgata on the other hand, was not short of merit because the rain fell on his hut but he had considered, Let people not find fault saying that the Buddhas gain a livelihood by the use of supernormal powers. Therefore the rain fell on his hut as it did on all the others except that of Ghatkra.
M. ii. 197, A. i. 69. Excluding the 75 training rules there are 152. M. i. 246.
80
can I conciliate them all? Just so, O king, when the Tathgata called to mind the strong passion and delusion of beings that he inclined rather to inaction than to preaching. It is also in the natural order of things that the Buddha should teach the Dhamma at the request of Brahm, for at that time all men were worshippers of Brahm and placed their reliance on him. Therefore if one so high and mighty as Brahm should incline to hearing Dhamma then the whole world of gods and men would become inclined to it and so for that reason too the Buddha waited to be asked before preaching the Dhamma.
DILEMMAS (CONTD.)
81
101
1. Practical Vipassan Meditation Exercises 2 A Discourse on Ariyvsa Sutta 3. The Questions of Sakka 4. A Discourse on Mlukyaputta Sutta 5. Fundamentals of Insight Meditation 6-7. Mahs Abroad, Part I and Part II 8. A Discourse on Dependent Origination 9. A Discourse on Hemavata Sutta 10. The Problems of Life (and Ethical Dilemmas by Bhikkhu Pesala) 11. Exhortations by Ven. Mahs Saydaw
1. Vipassan Meditation Guidelines 2. npnasati: Samatha or Vipassan 3. A Great Man 1. Healing Through Insight Meditation
However, if there was a mighty cloudburst would the water spread around? Certainly, venerable sir, even for ten or twelve leagues. Just so, O king, wholesomeness is great and by reason of its abundance can be shared by gods and men. Venerable Ngasena, why is it that unwholesomeness is so limited and wholesomeness so much more far-reaching? Whoever, O king, gives gifts, observes the precepts and performs the Uposatha, he is glad and at peace, and being peaceful his goodness grows even more abundantly. Like a deep pool of water from which as soon as water flows away on one side it is replenished from all around. Just so, O king, if a man were to transfer to others the merit of any good he had done even for a hundred years the more would his goodness grow. This is why wholesomeness is so great. However, on doing evil, O king, a man becomes filled with remorse and his mind cannot escape from the thought of it, he is depressed and obtains no peace, miserable and despairing he wastes away. Just, O king, as a drop of water falling onto a dry river-bed gains not in volume but is swallowed up on the very spot where it fell. This is why unwholesomeness is so mean and minute.
1. An Introduction to Meditation 2. An Introduction to Kamma 3. An Introduction to Buddhism 4. An Explanation of Rebirth 5. A Precious Human Rebirth 6. Where Have You Come From? 7. The Way Down to Hell is Easy 8. Money Makes the World Go Round 9. The Heart of Buddhism 10. Porisda the Man-eater 11. The Power of Love 12. Ethical Dilemmas (and The Problems of Life, Mahs Saydaw) 13. What is Nibbna? 14. An Exposition of the Mangala Sutta 15. An Exposition of the Dhammacakka Sutta
75. Dreams
What is this thing that people call a dream and who dreams it? It is a sign coming across the path of the mind. There are six kinds of dreams. A person affected by wind sees a dream, a person affected by bile, by phlegm, by a deity, by their own habits, by a premonition. It is only the last of these that is true, all the others are false. When one dreams a dream is one awake or asleep? Neither one nor the other. One dreams when one sleeps the monkeys sleep, which is midway between sleep and consciousness.
138
Gaining Livelihood by, 78 Lying about, 68 Supporting (patihna) 8 Sustained Application (vicra) 19 Characteristic of, 20 Sympathetic-joy (mudit) Meditation on, 110
Index
Universal Monarch 97, 121 Unvirtuous Bhikkhu (dusslo) 87 Unwholesomeness (akusala) 10, 47 Power of, 98 Upasena 116 Uposatha 88
103
Only at some. By the volitional determination of three kinds of individuals there is a miracle: by an arahant while he is still alive, by deities, or by a wise disciple who has confidence. If there is no such volitional determination then there is no miracle even at the shrine of an arahant who had supernormal powers. However, even if there is no miracle one should have confidence after knowing about his pure and blameless conduct.
T
Talking Tree 60 Tathgata Deeds Done to, 40 Does He Exist After Death? 51 in Constant Receipt of Alms 53 Remains of, 62 Taxila xiv, xv Three Refuges (tisaraa) 110 Three-fold Vision (tevijja) 116 Time 15 Beginning of, 16 Tipiaka 1 Translations of Milinda Paha in Chinese xvii Transmigration 25
V
Vseha 57 Vajra 4 Vedas 1 Vessantara 43 Gift of, 95 Vigilance (appamda) 9, 115 Vinaya 120 Classification of, xviii Disappearance of, 46 Promulgation of, 46 Violator of a Nun 103 Virtue (sla) 7, 39, 46, 74, 107, 112 as Basis of Prosperity 71 Characteristic of, 8 Delight in, 57 of Amaradev 71 Vision (vijja) 10, 11 Vitality (jvitindriya) 18
U
Udyi 74 Ultimate Beginning 16 Ultimate Truth (paramattha sacca) 55 Uncaused (asakhata) 91 Unconscious Wrong-doing 34
W
Water Element of, 22 Soul in, 88 Weakness of Women 71 Wholesomeness (kusala) 10 Power of, 98
102
Index
Wisdom (pa) 7, 9, 35, 75, 112 Characteristic of, 7, 11, 35 Eye of, 75 of the Buddha 39 Where Is? 29 Without Possessions (kicaa) 63 World (loka) Not found in the, 91 Wrong Views (dihi) 110 Holders of, 103 on Kamma 123 Wrong-doing Acts of, 50 Fear of, 57 Knowledge of, 54 Unconscious, 34
139
See Dilemma 8.
104
Index
137
Sloth and Torpor (thinamiddha) 112 Solitary Buddha (Pacceka Buddha) 41, 43 Solitude (patisallna) 48, 57 Sorrow (domanassa) 14, 16, 17, 22 Soul (jvo) 6, 35, 51 in Water 88 Soul (vedag) The One Who Knows 17, 25 Svaka 48 Space (ksa) 91 Compared to Nibbna 105 Stream-entry (sotpatti) 84 Attainer of, 41, 57 Fruit of, 111 Obstruction to, 87 the Eye of Dhamma 1 Subaddha 46 Sudinna 60 Suffering (dukkha) 7, 13, 21, 22, 32, 71, 107, 119 Deliverance from, 65 Destruction of, 110, 115 Disease of, 105 Freedom from, 90, 112 Limitless Nature of, 69 of Devadatta 42 Relief of, 105 Suicide Offence of, 69 Sulkiness (khla) 65 Supernormal Power (iddhi) 1, 32, 59, 89, 103 Chief Disciple with, 66
136
Practice (patipatti) 46 Premature Death 102 Preparing (abhisakharaa) 19 Pride (mna) 48, 110, 112 Protection Verses (paritta) 53 Punishment 68, 115 Who Deserves? 64
Index
Repulsiveness (asubha) 110 Respect for the Robe 76 Respiration Suppression of, 35 Restlessness (uddhacca) 112 Restraint (niggaha) 64 of the Stomach 73 Right Efforts (sammpadhna) 8, 10, 109, 111 Right Livelihood (samm-jva) 78 Round of Rebirths (sasra) 69, 71 Meaning of, 29 Rules for Monks (vinaya) 24, 39, 46, 112 Laying Down of, 27, 93
105
Q
Question (paha) 5 4 Ways to Answer, 51 Solved by Inference 109
R
Reasoning (yoniso manasikra) 7, 37, 62, 107 Animals have, xviii Characteristic of, 7 Rebirth (patisandhana) 14, 25 Recklessness (ahirika) 112 Recluse (samaa) 57 The True, 63 Recluses Life Advantages of, 83 Recognising (sajnana) 19, 20, 31, 105 Reflection (vajjana) 40, 42 Reinforcing (upatthambhana) 9 Relics (dhtu) 39 Adoration of, 62 of Menander xi Religion (ssana) Duration of, 46 Relinquishment (rativippahna) 63 Renunciation (nekkhamma) 14
S
Sgala 1 Capital of Menander xvi Location of Dialogues xvi Sma Conception of, 45 Shot by Poisoned Arrow 70 Smaa Phala Sutta xiii, 112 Sriputta Dismissed by the Buddha 65, 72 Exalted Virtue of, 116 Gift of a Meal to, 98 Ngasena Compared to, 124 Needed a Teacher 89 Sayings of, 13, 60, 123 Struck by a Yakkha 39 Sakka 74 Intervention of, 45 Salt the Taste of, 20
No it is not possible; there is no other thing like it. Is there then any attribute of nibbna found in other things that can be demonstrated by a simile? Yes that can be done. As a lotus is unwetted by water, nibbna is unsullied by the defilements. Like water, it cools the fever of defilements and quenches the thirst of craving. Like medicine, it protects beings who are poisoned by the defilements, cures the disease of suffering, and nourishes like nectar. As the ocean is empty of corpses, nibbna is empty of all defilements; as the ocean is not increased by all the rivers that flow into it, so nibbna is not increased by all the beings who attain it; it is the abode of great beings [the arahants], and it is decorated with the waves of knowledge and freedom. Like food, which sustains life, nibbna drives away old age and death; it increases the spiritual strength of beings; it gives the beauty of virtue, it removes the distress of the defilements, it relieves the exhaustion of all suffering. Like space, it is not born, does not decay or perish, it does not pass away here and arise elsewhere, it is invincible, thieves cannot steal it, it is not attached to anything, it is the sphere of ariyans who are like birds in space, it is unobstructed and it is infinite. Like a wish-fulfilling gem, it fulfils all desires, causes delight and is lustrous. Like red sandalwood, it is hard to get, its fragrance is incomparable and it is praised by good men. As ghee is recognisable by its special attributes, so nibbna has special attributes; as ghee has a sweet fragrance, nibbna has the sweet fragrance of virtue; as ghee has a delicious taste, nibbna has the delicious taste of freedom.
134
Index
Modes of Fearlessness (vesrajja) 41 Modes of Production 92 Moggaliputta Tissa xii Moggallna Dismissed by the Buddha 65, 72 Murder of, 66 Moral Powers (bala) 10, 109, 111
107
Merit (pua) 3, 34 Incomparable, 61 of the Potter 77 Power of, 53 Sharing of, 99 Metteyya Buddha 55 Milinda Paha Arrangement of, xix Author of, xvi Chinese Translations of, xvii Date of, xviii Original of, xvii Mind (citta) 29 Distinguishing of, 36 Mind (nma) Definition of, 15 Mind and Matter (nmarpa) 14 as Causal Link 16 Definition of, 15 Process of, 25 Mind-consciousness 18 Mindfulness (sati) 7 Characteristic of, 10 of Arahants 90 of Breathing 110 of Death, 110 of the Body, 110, 112 Minor and Lesser Precepts (khuddanukhuddaka sikkhapada) 50 Miracles at Shrines of Arahants 102 Twin, 42 Moderation in Food (apphrata) 63 Modes of Concentration (samdhi) 8
N
Nanda 59 the Brahman 40 Nandaka Strikes Sriputta 39 Nibbna 103, 113, 114 as Cessation 22 as Uncaused 91, 92 as Without Impediments 89 Attained by Laypersons 114 Bliss of, 104 City of, 110 Description of, 104, 105 Does Everyone Attain it? 23 Is it Indeed Blissful? 23 Knowledge of, 80 Realisation of, 106, 107 Where Is? 107 Noble Truths (ariya saccni) 85, 86 as Antidote to Defilements 111 Clear Insight into, 74 Knowledge of, 80 Perception of, 60 Reason for Penetration of, 45 Non-returner (angmi) 41 Fruit of, 111 Noting (apilpana) 10
agreeable in any part of it. Seeing nothing there to be taken hold of, as on a red-hot iron ball, his mind overflows with discontent and a fever takes hold of his body; hopeless and without a refuge he becomes disgusted with repeated lives. To him who sees the terror of the treadmill of life the thought arises, On fire and blazing is this wheel of life, full of suffering and despair. If only there could be an end to it, that would be peaceful, that would be excellent; the cessation of all mental formations, the renunciation of grasping, the destruction of craving, dispassion, cessation, nibbna! Therewith his mind leaps forward into the state where there is no becoming. Then has he found peace, then does he exult and rejoice at the thought, A refuge has been found at last! He strives along the path for the cessation of formations, searches it out, develops it, and makes much of it. To that end he stirs up his mindfulness, energy and joy; and from attending again and again to that thought [of disgust with mental formations], having transcended the treadmill of life, he brings the cycle to a halt. One who stops the treadmill is said to have realised nibbna.
cf. above Question 9 in Chapter One. Cilta is possibly Tibet. See Geography of Early Buddhism, B.C. Law.
106
Index
Ordination (upasampad) of Devadatta 42 of the Buddha 28 of Women 46
135
Like a mountain peak, it is very high, immovable, inaccessible to the defilements, it has no place where defilements can grow, and it is without favouritism or prejudice.
O
Obstruction (antarya) in the Heart 87 to Gifts 54 to Paritta 53 to the Sun 93 Ocean 35 Offences (patti) Awareness of, 87 Concealing of, 103 Involving Confession 67 Involving Expulsion 67 Knowledge of, 54 of a Madman 76 of Arahants 90 of Suicide 69 Old Age (jar) 22, 69, 86, 106 as Causal Link 16, 17 Omniscience of the Buddha 40, 54 Once-returner (sakadgmi) 41 Fruit of, 111 One-pointedness (ekaggat) 18 Order (sagha) 3, 38, 50, 55 Dismissal of, 65 Exalted Position of, 57 Gifts to, 82, 89 Praise of, 63 Reasons for Joining, 7 Rules for, 27 Unity of, 56 Ordinary Person (puthujjana) 41, 57
P
Praa Kassapa xiii Paliputta xii, xiii, 1, 44 Description of, xiv Ptimokkha 111 Recitation of, 66 Pain (dukkha) 16, 17, 22 Pacasla 53 Parinibbna xi, xii, 13, 57, 61, 89 Paritta Obstructions to, 53 Protection of, 53 Passion (rga) Heat of, 28 Patience (khanti) 38, 57, 63 Patricide 103 Perception (sa) 18 Aggregate of, 3 Characteristic of, 19 Distinguishing of, 36 Perfections (pram) 79 Perfectly Enlightened One (Sammsambuddha) 41 Personality-belief (sakkayadihi) 41, 112 Flood of, 63 Perverted (vmagmino) 100 Plants (rukkha) 8, 21 Pleasure (somanassa) 14 Possessiveness the Buddha is Free from, 55
108
Index
as Cause of Death 102 as Cause of Feeling 47 as Obstruction to Paritta 53 Differentiates Beings 21 Fruit of, 47 Influence of, 22 Overwhelming Power of, 66 Rich Fruit of, 88 Wrong Views on, 123 Keeping in Mind (upaggahana) 10 King Discussion with, 5 or Brahman? 78 King Piliyakkha 70 King Svi 44 Knowledge (a) 38, 40 Certainty of, 78 Light of, 11 of the Buddha 41 of the Four Noble Truths 80 of the Path 75 of the Truth 63 of Wrong-doing, 54 Knowledge and Vision of Freedom 112 Knowledge of Discrimination (paisambhid) 112, 116 Meditation on, 110 Protection by, 69
133
Very good, Ngasena, you have taught about nibbna, you have explained about the realisation of nibbna, you have praised the qualities of virtue, shown the right way of practice, raised aloft the banner of the Dhamma, established the Dhamma as a leading principle, not barren nor without fruit are the efforts of those with right aims!
M
Mlukyputta Questions of, 51 Mra 54, 97 Power of, 53 Magadha Kingdom xiii, xiv Rise of, xiii Magasthenes Ambassador of Seleukos xiv Mahpadma Nanda Ruler of Magadha Kingdom xiii Mahpajpat Gotam Offering of, 82 Mahparinibbna Sutta xiii Mahvasa xii, xv Makkhali Gosala xiii Malice (paigha) 58 Marks of a Great Man 28, 59 Matricide 103 Matter (rpa) 14, 51 32 Kinds of, 4 Definition of, 15 Maturing of Wisdom 96, 97 8 Causes for, 37 Memory (sati) 29 Arising of, 31 Menander xi, xii, xvi, xviii Birth Place of, xvi Coins of, xi Conquests of, xii Education of, xvi is Milinda xii Successors of, xviii
L
Lamentation (parideva) 16, 17, 22 Laylife Reverting to, 84 Leading (pamukha) 10 League (yojana) 32, 34 Lomasa Kassapa 76 Loving-kindness (mett) 64
132
Index
Illuminating (obhsana) 11 Impediments (papaca) 89 Impermanence (anicca) 11, 110 Ganges xi, 36 Meditation on, 86 Generosity (dna) 71 Perception of, 12 of Ghtkra 77 Initial Application (vitakka) 19 of Universal Monarch 121 Characteristic of, 20 Perfection of, 43 Inscriptions Ghatkra the Potter 77 of Asoka xv Going Forth (pabbajja) on Caskets xv Purpose of, 6, 21 Insight (vipassan) 10, 27, 37, 40, Value of, 2 46, 47, 62, 74, 103, 111, 113, Great Attainments (sampatti) 8 124 Grief (soka) 16, 17, 22 Inspiration (sampakkhandana) 9 Intelligence (buddhi) 28 H Eight Reasons for Maturing of, 37 Heat of the Sun 93 Intention (cetan) 18 Heaven 70, 95 Characteristic of, 19 of Delight (Tusita) 68 Distinguishing of, 36 of the Thirty Three (Tvatisa) Intentional Lying (musvda) 67 1, 74 Investigation (dhammavicaya) 33, Rebirth in, 32 113 Way to, 62 Investigations of the Bodhisatta 68 Heinous Crimes 87 Invincible (duppasaha) 105 Hell (niraya) 32, 42 Fire of, 22 Higher Knowledge (abhi) 50, J 116 Jtaka 45, 121 Hindrances (nvaraa) 9 Jotipla 77 Hinting 79, 121 Joy (pti) 34, 48, 77, 78, 107, 113 Hungry Ghosts (peta) 99, 103
I
Ignorance (avijj) 11, 41, 51 as Causal Link 16 Flood of, 63
K
Kamma 3, 25, 92 as Causal Link 16 as Cause, 91
109
130
Consciousness (via) Aggregate of, 3 as Causal Link 16 Characteristic of, 19, 35 Contact (phasso) 16, 18 as Causal Link 16, 17 Characteristic of, 19 Distinguishing of, 36 Controlling Faculties (indriya) 10, 109, 111 Corpses as Meditation Objects, 110 Craving (tah) 16, 22, 92, 105, 107, 110 as Causal Link 16, 17
Index
Demerit (apua) 3, 34 of Killing Living Beings 54 Power of, 53 Demetrius xii Demons (yakkha) 92 Desire, Hatred and Delusion (rga, dosa, moha) 37, 103 Destruction of, 115 Fire of, 106 Freedom from, 110, 112 Heat of, 39 Removal of, 48 Those Full of, 41 Desirelessness (appaihita) Attainment of, 111 Despair (upysa) 16, 17, 22, 101, 107, 111 Devadatta Causes a Schism 56 Ordination of, 42 Prosperity of, 70 Rock Thrown by, 47, 62 Swallowed by the Earth 40 Dhamma 24, 73, 78, 79 and Vinaya 39, 66 as Difficult to Penetrate 85 as Guide 38 as Not Esoteric 51 as Phenomenon 35 as Refuge 38, 39 as Teacher 39 Can Everyone Understand It? 103 is Best 57 Power of, 44 Profundity of, 79 Satisfaction in, 96
111
Ptimokkha restraint for monks. For this was said by the Blessed One: No flowers scent can waft against the wind, Nor sandalwoods, nor musks, nor jasmine flowers. But the fragrance of the good goes against the wind In all directions the good mans name pervades. 1
D
Danger (dava) 110 Death (maraa) 16, 17, 22 Army of, 84 Fear of, 51 of Asoka xv of Menander xi Premature, 102 Protection from, 52 Rebirth after, 7 Defilements (kilesa) 7, 63, 64, 78, 83, 85 Antidote to, 111 as Cause of Rebirth 7 as Obstruction to Paritta 53 Bondage of, 72 Destruction of, 11 Reflection on, 113 Deity (deva) 61, 103 Delusion (moha) 37
110
Index
Taught at Request of Brahm 80 Vinaya and Abhidhamma 120 Discourse (sutta) by Ngasena 1 Classification of, xviii Dhaniya Sutta 119 Learning of, 89 Mahpadhna Sutta 68 Mahparinibbna Sutta xiii Moliya Svaka Sutta 48 on Great Mass of Fire 58 on Natural Law 68 Smaa Phala Sutta xiii, 112 Discrimination 35 Disenchantment (nibbida) 110 Dispassion (vitarga) 110 Doubt (vicikkicch) 112 Dreams (supina) 101 Dukla 45 Dwelling Place (vihra) Offering of, 73
131
the path; and by these we can infer and know that the Blessed One really existed. Give me an illustration. As people seeing a fine, well-planned city would know it was laid out by a skilled architect; so the city of righteousness laid out by the Blessed One can be seen. It has constant mindfulness for its main street, and in that main street market-stalls are open selling flowers, perfume, fruits, antidotes, medicines, nectar, precious jewels and all kinds of merchandise. Thus, O king, the Blessed Ones city of righteousness is well-planned, strongly built, well protected and thus impregnable to enemies; and by this method of inference you may know that the Blessed One existed.
F
Factors of Enlightenment (bojjhaga) 10, 33, 109, 111 Factors of Striving (padhniyaga) 46 Factors of the Path (maggaga) 8, 10, 109, 111 Fear (bhaya) 51, 73 Feeling (vedan) 16, 18 Aggregate of, 3 as Causal Link 16, 17 Causes of, 47 Characteristic of, 19 Classification of, 14 Distinguishing of, 36 Neutral, 13 of Arahants 86 Physical and Mental, 86 Pleasant, 13 Fetters (sayojana) 41 Floods (sava) 41, 63, 69 Fondness (anunaya) 13 Formations (sakhr) 48 Aggregate of, 3 as Causal Link 16 as Produced 17 Cyclic Nature of, 106 True Nature of, 62 Foundations of Mindfulness (satipahna) 8, 10, 109, 111 Fraud (kuhaka) 103 Freedom (vimutti) 8, 10, 39, 112 Fruits of the Path (phala) 89, 116
E
Earthquakes Causes of, 43 Effort (vayama) 21 Emptiness (suat) Attainment of, 111 Energy (viriya) 7 Characteristic of, 9 Equanimity (upekkh) 113 Meditation on, 110 of the Buddha 49 Esoteric Teaching 51 Examining (anumajjana) 20 Eye-consciousness 18
112
Index
Bodhisatta as Elephant 76 as Lomassa Kassapa 76 as Vessantara 43, 95 Austerities of, 83, 96 Compared to Devadatta 70 Prolonged Practice of, 79 Teachers of, 80 Weakness of, 76 Body (rpa khandha) 3 Bones 34 Brahm Disciple of the Buddha 28 Realm of, 32, 33, 34, 70, 76 Requests Buddha to Teach 80 Brahm Sahampati 72 Brahman Buddha as, 74 Brahman Sela 59, 63 Buddha 18 Characteristics of, 41 Arising of Two Together 81 as Brahmacrin 28 Boasting of, 63 Compassion of, 42, 58 Discoverer of the Path 75 Equanimity of, 49 Existence of, 24, 26, 109 Honours Paid to, 38 Incomparable 24 Kassapa 77 Last Meal of, 61 Modesty of, 59 Omniscience of, 27, 40, 93 One Who Sheds Blood of, 103 Ordination of, 28 Perfect Speech of, 51, 60 Perfection of, 48 Possessiveness of, 55 Purity of, 47 Reluctance of, 79 Thinking about, 32 Unlike His Parents 28 Buddhaghosa Editor of Milinda Paha xiii Buddhas Change of Heart 72 Buddhas Foot is Injured 62 Buddhas Teachers 80
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medicines the Blessed One cures men of wrong views, wrong thought, wrong speech, wrong actions, wrong livelihood, wrong effort, wrong mindfulness and wrong concentration. He rids them of desire, hatred and delusion, pride, personality-belief, doubt, restlessness, sloth and torpor, shamelessness and recklessness and all other defilements.
C
Capanthaka 59 Cause (hetu) 12, 92 Celibate (Brahmacrin) 28 Chandragupta xiv Clarification (sampasdana) 9 Clear Insight (adhigama) 46 Coins of Menander xii Compassion (karu) Meditation on, 110 Conceiving (cetayita) 19 Concentration (samdhi) 7, 8, 11, 112, 118 Characteristic of, 10 of the Buddha 39, 75 Conception Dilemma of, 45 Condition (paccaya) 12 Conduct (cra) 46 Confidence (saddh) 7, 48 Characteristic of, 9 Lack of, 53
A. i. 45. Described in detail in the Smaa Phala Sutta of the Dgha Nikya, these disciplines list all kinds of wrong livelihood for a monk such as fortune telling and getting involved in householders business, and all misbehaviour such as playing games.
128
Index
Asoka Park 1 Assagutta 1 Asseveration of Truth 44 Attachment (updna) 15, 22, 27 as Causal Link 16, 17 Attention (manasikra) 18 Austerities (dukkarakrik) Practice of, 83, 96 Author of Milinda Paha xvi Aversion (paigha) 13
113
Aeon (kappa) 42, 43, 49 Affection (pema) 28, 55 Aggregates of Being (khandha) 4 Air Element of, 22 Ajtasattu xiii Alexander the Great xiv Campaigns of, xiv, 126 Cities Founded by, xvi Death of, xiv Dominion Founded by, xii Amaradev 71 Ancient Path Discovery of, 75 Anger (kodha) 65 Apollodotus xv Arahant 2, 13, 46, 85, 89 Definition of, 41 Fearlessness of, 51, 72 Fleeing of, 72 Mastery of, 86 Miracles at Shrines of, 103 Murderer of, 103 of Great Benefit 69 Offences of, 90 Arahantship 2, 89 Fruit of, 111 Only Attained by Zealousness 115 Qualities Needed for, 118 Ascetic Practices (dhutaga) xvii, 2, 75, 83, 114, 116 Ascetics and Brahmans 48 Asoka xv Death of, xv Inscriptions of, xv Missions Sent by, xv
B
Bactria xii, xv, xvi Bhikkhus from, xv Founding of, xiv New rulers of, xv Rise of, xv Bactrian Greeks (yonaka) 2 Became Buddhists xii Bakkula, the Healthiest Bhikkhu 74 Bases of Success (iddhipda) 8, 10, 49, 109, 111 Becoming (bhava) 22 as Causal Link 16, 17 Being (satta) 15 Transmigration of, 25 Best of Men 74 Bindusra xiv Birth (jti) 22 as Causal Link 16, 17 Birth, Old Age, Disease and Death Anxiety Arising from, 106 Deliverance from, 73, 111 Destruction of, 69 Bodhi Tree 28, 48
jhna with neither initial nor sustained application but with pure joy, bliss and one-pointedness; and it is the concentration on emptiness, on signlessness and desirelessness. When a monk wears this jewel of concentration, evil, unprofitable thoughts are shed from his mind like water from a lotus leaf. What is the precious jewel of wisdom? It is the knowledge of what is wholesome and what unwholesome, what blameless and what blameworthy, and knowledge of the Four Noble Truths. What is the precious jewel of freedom? Arahantship is the gem of gems, the precious jewel of freedom adorned with which a monk outshines all others. What is the precious jewel of knowledge and vision of freedom? It is the knowledge by which the noble disciple reviews the paths, the fruits and nibbna, and reflects on the defilements that have been got rid of and the defilements that still remain. What is the precious jewel of knowledge of discrimination? It is the analytical insight of meaning, law, language and intelligence. Whoever is adorned with this jewel is unafraid when approaching any kind of assembly, confident in the knowledge that he can answer any kind of question that might be put to him. What is the precious jewel of the factors of enlightenment? They are the jewels of mindfulness, investigation of truth, energy, joy, tranquillity, concentration and equanimity. Adorned with these jewels the monk illumines the world with his virtuousness.
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Bilbiography Rabindra Nath Basu M.A. PhD. author. A Critical Study of the Milinda Paha, Firma K.L.M. Ltd, Calcutta, 1978. Rhys Davids, Mrs. C.A.F author. The Milinda Questions (An Inquiry into its Place in the History of Buddhism with a Theory as to its Author), London, 1930.
115
Historical Sources
Smith, V.A. author. ASOKA The Buddhist Emperor of India, Clarendon Press, Oxford, 1901. Early History of India (Including Alexanders Campaigns), Clarendon Press, Oxford, 1924. Rhys Davids, T.W. author. BUDDHISM Its History and Literature, London, 1896. Reprint, Calcutta, 1962. Buddhist India, Calcutta, 1950. Delhi, 1971. Law, B.C. author. A History of Pali Literature, Vol II, 1933, pp.353-372. Geography of Early Buddhism Narain, A.K. author. The Indo Greeks, Oxford, 1957.
ones desires, it tames all beings, it is good for self-discipline, it is proper for a recluse, he is independent, 1 he is free,2 it destroys desire, it destroys hatred, it destroys delusion, it humbles pride, it cuts off discursive thoughts and makes the mind one-pointed, it overcomes doubts, it drives away sloth, it banishes discontent, it makes him tolerant, it is incomparable, it is beyond measure, and it leads to the destruction of all suffering. Whosoever carries out these vows becomes endowed with eighteen good qualities. His conduct is pure, his practice is fully accomplished, his actions and speech are well-guarded, his thoughts are pure, his energy is stirred up, his fear is allayed, views of personality are dispelled, wrath dies away and love arises, he eats perceiving the repulsive nature of food, he is honoured by all beings, he is moderate in eating, he is full of vigilance, he is homeless and can dwell wherever it suits him, he detests evil, he delights in solitude, and he is always heedful. These ten individuals are worthy of undertaking the vows: one full of confidence, full of shame, full of courage, void of hypocrisy, one who is self-reliant, steadfast, desirous of training, of strong determination, very introspective, and one who is of a loving disposition. All those laypeople who realise nibbna while living at home do so because they practised these vows in former births. There is no realisation of the goal of arahantship in this very life without these vows. Only by the utmost zealousness is arahantship attained. Thus the value of keeping the vows if full of value and might. Whosoever, O king, having evil desires in his mind, should take upon himself these vows seeking after material gain shall incur a double punishment; in this world he will be scorned and ridiculed and after death he will suffer in hell.
1 2
INDEX 8 Spoilers of Argument 37 3 Trainings (sikkh) 46 10 Powers of the Tathgata 4 Absorptions (jhna) 8 (dasabala) 41 4 Bases of Success (iddhipda) 8, 10 Qualities of a Disciple 38 10 10 Unsuitable Gifts 95 4 Foundations of Mindfulness 11 Advantages of Loving-kindness (satipahna) 8, 10, 109, 69 111 18 Characteristics of a Buddha 4 Fruits of the Path (phala) 89 (Buddhadhamm) 41 4 Modes of Concentration 18 Qualities of an Ascetic 115 (samdhi) 8 4 Modes of Fearlessness (vesrajja) 20 Qualities of a Recluse 57 25 Duties of a Teacher 37 41 28 Benefits of Solitude 48 4 Right Efforts (sammpadhna) 28 Virtues of Ascetic Practices 114 8, 10 32 Kinds of Matter (rpa) 4, 110 4 Unassailable Things 54 32 Marks of a Great Man 28 5 Aggregates of Being (khandha) 4 5 Controlling Faculties (indriya) 8, A 10 Abandoning (pahna) 110 5 Factors of Striving (padhniyAbhidhamma 6, 14, 120 aga) 46 Classification of, xviii 5 Hindrances (nvaraa) 9 Not Mentioned in Chinese 5 Moral Powers (bala) 8, 10 Texts xviii 5 Ways to Establish the Meaning Studied by Ngasena 1 52 Absorptions (jhna) 8, 34 7 Factors of Enlightenment Attained by Bodhisatta 97 (bojjhaga) 8, 10, 33 Lying about, 68 8 Causes for Maturing of IntelliNine Successive, 61 gence 37 Action (kiriya) 8 Causes of Earthquakes 43 Views on, 123 8 Causes of Feelings 47 Adultery 71 8 Factors of the Path (maggaga) ra the Klma 80 8, 10 nanda xiii, 39, 50, 61, 82 8 Freedoms (vimutti) 8 Courage of, 72 8 Great Attainments (sampatti) 8 Memory of, 31 8 Places to Avoid 37
127
114
116
BIBLIOGRAPHY
Translations of the Milinda Paha
Horner, I.B., translator. Milindas Questions, 2 Vols. Reprint, London, 1969. Rhys Davids, T.W., translator. The Questions of King Milinda, Vol. XXXV. and XXXVI. Sacred Books of the East, Oxford 1890, 1894 respectively. Reprints: New York, 1973, Delhi, 1969.
Whosoever, O king, whose conduct is consistent with monkhood, who is worthy of it, who desires little and is content, given to seclusion, energetic, without guile, and has gone forth not from desire for gain or fame but with confidence in the Dhamma, wishing for deliverance from old age and death, he is worthy of double honour for he is loved by gods and men and he quickly attains the four fruits, the four kinds of discrimination, 1 the three-fold vision2 and the sixfold higher knowledge. 3 What are the thirteen vows? Wearing rag-robes, using only three robes, living only on alms-food, begging from house to house without preference, eating one meal a day, eating from the bowl only, refusing later food, dwelling in the forest, dwelling at the root of a tree, dwelling in the open, dwelling in a cemetery, using any sleeping place allotted to him, and not lying down to sleep. 4 It was by the observance of these vows that Upasena was able to visit the Blessed One when he was dwelling in solitude 5 and it was by these same vows that Sriputta became of such exalted virtue that he was declared second only to the Blessed One himself in ability to preach the Dhamma. 6 Very good, Ngasena, the whole teaching of the Buddha, the supramundane attainments and all the best achievements in the world are included in these thirteen ascetic practices.
Discrimination of meaning, law, language and intelligence. Tevijj Recollection of past lives, knowledge of the arising and passing away of beings, knowledge of destruction of the floods (sava). 3 Abhia Supernormal power such as flying through the air, the divine ear or clairaudience, penetration of minds, plus the above three. 4 See Vism. 59ff, for details. 5 Vin. iii. 230ff. 6 A. i. 23, cf. S. i. 191.
1 2
Secondary Sources
Bhikkhu Thich Minh Chau M.A. PhD. author. Milinda Paha and Ngasenabhikshustra, (A Comparative Study) Sole Agent: Firma K.L.M., Calcutta Quintos, L. (R.C.) author. Buddhism in Dialogue (The Moral System of Buddhism According to the Milinda Paha with a Christian Theological Reflection) Cardinal BEA Institute, Loyola School of Theology, Atteneo de Manilla University, 1977. 125
124
carded all such paths he should seize the idea of voidness, which is the true nature of conditioned things.
122
The Similes
119
As the universal monarch travels all over the world examining the good and the bad; so should the monk examine himself thoroughly as to his thoughts, words and deeds.
As the cockerel, even though driven off with sticks and stones, will not desert his roost; so should the monk not give up his mindfulness whether he is engaged in making robes, in building, teaching, studying the scriptures, or in other work.
7. The Bamboo
As the bamboo bends whichever way the wind blows; so should the monk be flexible and conform to the teaching.
The Similes
123
1. The Donkey
Just, O king, as the donkey, wherever he may lie down, does not rest long; so should the monk who is intent on arahantship not rest long.
2. The Cockerel
As the cockerel goes to roost at the proper time; so should the monk quickly perform his duties 2 after the almsround and enter a solitary place for meditation. As the cockerel rises early; so should the monk rise early. As the cockerel constantly scratches the ground in search of food; so should the monk constantly reflect on the food he takes reminding himself, I eat this not for enjoyment, nor for complexion, but merely to appease the pain of hunger and to enable me to practise the holy life, thus I shall put an end to sorrow. As the cockerel, though it has eyes, is blind at night; so should the monk while meditating be as if blind, paying no attention to sense objects that might disturb his concentration.
In the Pali text, 67 similes are given but some of them are repetitive and others rely for their effectiveness on a play on words in Pali which is difficult to translate so I have only included a selection here. The numbering, however, has been retained to make cross-reference easier. 2 As a point of interest, one of the duties mentioned is sweeping the surround to the cetiya or pagoda. In the time of Asoka some 84,000 were built in India, but above in Dilemma 25 honouring the remains of the Tathgata was not the duty of monks. In the Mahyna Vinaya there are a number of extra minor training rules relating to the proper conduct with regard to cetiyas.
1
118
120
The Similes
121
As the lotus remains lifted far above the water; so should the monk remain far above worldly things. As the lotus trembles in the slightest breeze; so should the monk tremble at the mere thought of doing any evil, seeing danger in the slightest fault.
As the great earth is without malice or fondness; so should the monk be without malice or fondness.
22. Water
As water naturally remains still; so should the monk be without hypocrisy, complaining, hinting, and improper behaviour and remain undisturbed and pure by nature. As water always refreshes; so should the monk, full of compassion, always seek the good and benefit of all. As water never harms anyone; so should the monk, earnest in effort, never do any wrong that would produce quarrels or strife, or anger or discontent. For it was said by the Blessed One in the Kaha Jtaka: O Sakka, Lord of all the world, a choice thou bidst declare: No creature be aught harmed for me, O Sakka, anywhere, Neither in body nor in mind: this, Sakka, is my prayer. 1